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THE 

DISCOURSES 

OF 

BE* MARTIN iLIJTHJER* 

(THE GREAT REFORMER), 
WHICH HE HELD WITH 

VARIOUS LEARNED MEN AT HIS TABLE, $c. 

ON THE 

IMPORTANT DOCTRINES OF RELIGION ; 

CONTAINING 

®i&toxit$, $rop&ecte& IMrotiotw, EttStruction& &c. 

Collected first together by Dr. Antonius Lauterbach, 

And afterwards disposed into certain Common-places by John Aurifaber, D. D. 

TRANSLATED FROM THE HIGH GERMAN INTO THE ENGLISH TONGUE, 

BY CAPTAIN HENRY BELL. 

TO WHICH IS PREFIXED 

The LIFE and CHARACTER of DR. MARTIN LUTHER 

BY JOHN GOTTLIEB BURCKHARDT, D. D. 

Minister of the German Lutheran Congregation at the Savoy, in London* 



& Nth) EMtfon. 

REVISED AND CORRECTED BY 

JOSEPH KER.BY, V* 3D* 



With short Notes after each Chapter. 



" GATHER DP THE FRAGMENTS THAT NOTHING BE LOST. 

Johnvi. 12, 



iEtttertf at Stationers' p^all 



< - 

SUSSEX PRESS, LEWES: 

Printed and Sold by John Baxter, and Published in 

LONDON, 

By Messrs. Baldwin, Craddock, and Joy, Paternoster Row; 
H. Mozley, Derby ; and all Booksellers > 



&s« 



v> 



\* 






?i 



TO 

HIS SERENE HIGHNESS, 

LEOPOLD GEORGE CHRISTIAN, 

^xintt of Saxe ©ofiuvgg, 

WHOSE NOBLE ANCESTORS WERE THE PROTECTORS OF THAT 

EMINENT MAN AND ZEALOUS REFORMER, 

DR. MARTIN LUTHER, 

|n defending the Protestant Religion, and exposing 1 the 
Errors of Popery, 

THIS VALUABLE BOOK, CALLED, 

HIS FAMILIAR DISCOURSES, 

IS, WITH THE STRONGEST SENTIMENTS OF LOYALTY, 
VENERATION, AND CHRISTIAN DUTY, 

MOST RESPECTFULLY DEDICATED, 

By His Obedient Servant, 

The PUBLISHER. 

Lawe.s, Fet>. 2, 181$. 



CONTENTS. 



vn 
ix 



XV 



Editor's Preface, ,....*, 

Picture of Popery 

Life and Character of Dr. 

Martin Luther 

Captain Henry Bell's Na- 

rative xxxviii 

Account from Dr. Slein- 

kopff xliii 

Chap. Page. 

1 Of God's Word, or the Holy- 

Scriptures 1 

2 Of God's Works 34 

8 Of the Creation 05 

4 Of the World, and of the 

manner thereof 7§ 

5 Of Idolatry 87 

6 Of the Holy Trinity 94 

7 Of the Lord Christ. 97V 

8 Of the Holy Ghost 135 

9 Of Sins 139 

10 Of Free-will 146 

11 Of the Holy Catechism.... 154 

12 Of the Law and Gospel . . 103 

13 That Faith in Christ jus- 

tified before God 179 • 

14 Of Good Works 198 

15 Of Prayer 205 

16 Of the Confession, and 

Constancy of Doctrine. . 213 

-'17 Of Baptism 216 

18 Of Auricular Confession. . 218 
IS19 Of the Sacrament of the 

Lord's Supper 221 

20 Of the Christian Church.. 225 
,.21 Of Excommunication, and 
the Jurisdiction of the 

Church 231 

22 Of Preachers, and Church- 
Officers 236 

u 23 Of the Antichrist or Pope. 251 - 

24 Of Human Traditions 270 

25 Of the Mass 278 • 

26 Of Purgatory 281 ^ 

27 Of General Councils .. 282 

28 Of Imperial Diets 290 

29 Of the Books of the Fa- 

thers of the Church. . . . 297 
SO Of School-Divines 302 

31 Of the Old and New Tes- 

taments 305 

32 Of the Patriarchs and Pro- 

phets 308 

33 Of the Anostles and Dis- 

ciples ot Christ 314 

34 Of Angels 316 



Chap. Page. 

35 Of ihe Devil & his Works. 318 
Of Tribulation and Temp- 

36 tation 331 

37 Of Luther's Adversaries... 345 

38 Of certain Papist's sudden 

and fearful Deaths 350 

39 Of Friars 351 

40 Of Cardinals and Bishops 355 

41 Of the Pope's Spiritual 

Laws 357 

42 Of Ceremonies 360 

43 Of Seducers and Sectaries 

that opposed Lather. . . . 362" 

44 Of Christians and a Chris- 

tian Life.. 367 

45 Of Hypocrites and false 

Brethren 369 

46 Of Sophistry 374 

47 Of Offences 375 

48 Of the true Service of God 377 

49 Of Matrimony 379 

50 Of Magistrates and Rulers 384 

51 Of Potentates and Princes 388 

52 Of Discoid 398 

53 Of Sicknesses, and the 

causes thereof 399 

54 Of Death 401 

-55 Of the Resurrection and 

everlasting Life 404 

-56 Of Damnation and Hell.. 406 

57 Of the last Day of Judgment 407 IS 

58 Of Allegories 408 

59 Of the Legends of the Saints 410 

60 Of Spiritual and Church- 

livings 411 

61 OfWars 414 

62 Of Valiant Warriors and 

Champions 416 

63 Of Constrained Defence. . 418 

64 Of the Mobility 421 

65 Of Lawyers 422 

G6 Of Schools and Universities 425 

67 Of Music 428 

68 Of Languages 429 

69 Of Astronomy & Astrology 431 

70 Of Signs in the Air 433 

71 Of Studying...; 434 

72 Of Learned Men 435 

73 Of the Jews 439 

740fthe Turks 446!/ 

75 Of Countries and Cities. . 450 4- 

76 Of Ptome 453 

77 Of Vocation and Calling. . 454 

78 Of the Court Life 47£ 



3£t>ti0VS J3vcfacc, 



To all true Christians, who believe in the Protestant Religion, 
as Established in Great Britain. 



THE art of Printing has proved one of the greatest of blessings 
to the human race. From this source have flowed in separate 
and united streams, all that is sublime and important in religion ; all 
that is dignified and respectable in morals; and all that is ingenious 
in science, or useful in art. 

The Press cannot be better employed, than while it is used in pub- 
lishing God's Word in every nation and language upon earth, or re- 
cording the wonderful events of his wise Providence towards his 
Church, in every age. 

It is peculiarly pleasing to see eminent men raised up, who prefer 
the public good to their own private advantage- Snr.h was Dr. Martin 
Luther, the great instrument of the Reformation in Germany, whose 
name will be had in everlasting remembrance. 

Under God, this eminent man owed his protection and preservation 
to the great, wise, and truly pious Elector of Saxony, whose name will 
be recorded in the hearts of all true Protestants, in every nation of 
Europe ; but more so in Great Britain, because that noble family 
were the ancestors of His Most Serene Highness, The Prince of Saxe 
Coburgh, the Gonsort of our late deeply lamented Princess Charlotte. 

It has been acknowledged by the most approved authors, that Dr. 
Martin Luther, was in his time one of the first whose eyes were 
opened to consider the errors and abuses in the Church of Rome: and 
that his example excited others to do the same; that he endured very 
great persecutions, under all which his heart never failed; and that by 



viii. editor's preface-. 

his cares, prayers, and learned labours, he recovered many people out 
of the superstition wherein they were involved. 

Observing these things, let us give to God all the glory, and ascribe 
all the good that we discover in the writings of Luther, to his grace 
and his holy spirit ; and all the happy success of his preaching and 
writings, to the divine benediction ; looking upon him as a servant of 
God, and an eminent instrument which he made use of for the work 
of the Glorious Reformation. 

The present Edition of his Familiar Discourses, is printed in a more 
portable form, and the Latin sentences are translated. 

While we admire Luther as a burning and shining light, we wish to 
remind our readers that he, as v/ell as others, had his failings and 
imperfections. Let us cover these with the mantle of christian love, 
and forbearance ; and let us always remember, "In many things we 
all offend," We may truly say that we discover a great many excel- 
lent things in him, an heroieal courage, a great love for the truth, an 
ardent zeal for the Glory of God, a great trust in his Providence, 
extraordinary learning in a dark age, a profound respect of the holy 
Scriptures, an indefatigable spirit, and christian fortitude in the 
greatest trials. 

He acknowledged that he did not understand some scriptures till he 
was in affliction ; and he was never employed in any new thing, but 
that he was beset with some temptation, or visited with a fit of 
sickness. 

That the same God of all grace (who preserved the original copy 
of this book in such a remarkable way), may of his infinite goodness 
bless the following pages to the comfort of all true christian readers, 
and the propagating the doctrines of the Protestant Church, till the 
whole earth shall be filled with his Glory, is the prayer of 

Your Obedient Servant in the Truth, 

JOSEPH KERBY. 

Lewes, February 2, 1818. 

N. B. The Publisher gratefully acknowledges Dr. Steinkopff's 
polite attention, in sending the account of the Third Centenary, held 
at the Protestant Lutheran Chapels in London on November, 9, 1817. 



A PICTURE OF 

IP (D IP IB IB ^§ 

OR, 

A Clear View of the corrupt Principles of the Papists : 

BEIN& 

Drawn from their own Books, 

BY THE REV. JOHN RYLAND, A. M. 

And prefixed by way of Preface to Luther's Discourses. 



I. Of the Supremacy of the Pope. 

THAT the Pope is the head of the Church; supreme monarch on 
earth. This is the corner stone in their building-, the very basis and 
foundation of all the Popish religion. This is the most fundamental point 
in Popery; and we do not wrong them instating it thus: " That the 
Pope, as successor of Saint Peter, and heir of the promises made to him, 
is absolute sovereign over all the churches on earth, their Kings, their 
Bishops, their people ; and this by a divine, indefeasible right. That he 
is supreme, unlimitable, and unaccountable," — That this is really their 
(doctrine, might be proved from hundreds of their own most celebrated 
writers. 

1. See the Trent Catechism. 

2. See the Creed of Pope Pius IV. article xxiii. 

S. See Dr. Barrows's masculine Treatise against the Pope's Supremacy, 
4to. 1680. He hath said enough to silence this controversy for ever. — See, 
J}r. Tillotson's preface. 

4. See Mr. Benjamin Bennett's Sernions against Popery, page 13 — 40. 

5. Mr. Daniel Neal's Sermon, on the Pope's Supremacy, in Salters-hali 
Lectures, vol. i. 8vo. 

6. Mr. Matthew Henry's admirable Sermon on Popery a Spiritual 
Tyranny. 

7. See the Morning Exercises against Popery, 4to. 1675. Serm. i. ii. 

II. Of the Infallibility of the Pope. 
In the Trent Catechism they teach, " That the visible church, whose 
rector is the Pope of Rome, never hath erred, never can err." — See the 
article, Of the Ckursb, truest. 15, 

1) 



* A PICTURE OF POPERY. 

BeHarmine affirms, 1. " That the Pope, when he teacheth the whole 
church, can in no case err in things pertaining- to faith. 2. Not only the 
Pope of Rome, but the particular church of Rome, cannot err in faith. 
3. The Pope of Rome cannot err, not only in decrees of faith, but also 
not in precepts of manners." — See Bellarmine on the Roman Pontiff, 
book iv. chap. iii. iv. v. vi. 

The Church of Rome's claim of authority and infallibility examined, in 
a sermon at Salters's hall, Jan. 30, 1735, by G. Smyth, A. M. 

III. Of the Holy Scriptures. 

That doctrine is most horrid and pernicious which the Papists hold, 
* l That their Church has a power, and even a sovereignty over the Scrip- 
tures." Indeed and in truth the Holy Scriptures is with them more the 
word of the Pope than the word of God, For, 

1. They make the Scriptures entirely dependent on their Church.—* 
See Mr. Bennett's sermons against Popery, page 66 — 67. 

2. They assume to themselves the power of fixing and declaring the 
Canon of Scripture. They pretend they are the only judges what books 
must be received by the Church as inspired, and what must be rejected; 
and accordingly the Council of Trent has furnished us with a new Bible s 
by making a very considerable addition to the old one. 

3. They determine what copy of the Holy Scriptures is authentic. A*> 
we can have no Bible without their testimony and authority, so we must 
receive from them the genuine reading of it. — See Mr. Bennett, page 72. 

4. They make themselves the only interpreters of Scripture. When you 
know which is the Bible you are never the better, till they have put n 
sense upon it. The Council of Trent declares, that it belongs to the 
Church to judge of the true sense and interpretation of Scripture. Sess. 
iv. — See Mr. Bennett, page 76. 

5. They keep the Scripture locked up in an unknown tongue? from the 
common people. The poor laity must by no means be suffered to read it 
without leave from their chnrch governors. — See the excellent Mr. Bennet, 
page 79. — See the Pope's Bull, on the Bible Society. 

The readers of this work are also referred to the late Bull of the present 
Pope Pius, VII. against the British ami Foreign Bible Society, dated Sep- 
tember, 3. 1816. 

Extracts from the Popes Bull? " If the Holy Bible in the vulgar 
tongue were permitted everywhere, without discrimination, more injury, 
than benefit would thence arise." 

" Further the Roman Church receiving only the Vulgate Edition by the 
well known councils of Trent, rejects the version in other languages, and 
allows only those which are Published with notes, properly selected from 
the writings of the Fathers, and Catholic doctors." 

6. After all the injury they have done the Scripture in other respects, 
they proudly accuse it of insufficiency. And therefore to help it out 
where it is wanting, to supply its defects, they bring in a monstrous bun* 
die of their own traditions, — See Bennetts, page 92, who proposes seven 
considerations against the above vile doctrine, so destructive of all religion, 
so dangerous to the souls of men, and so injurious to the dignity and per- 
fection of the sacred Scriptures, page 95 — 105. 

IV. The Doctrine of Justification* 

THE Popish doctrine of merit and justification by works is the life* 
blood of Popery. 'Tis one of the grand hinges on which our controversy 
with the Papists turns. We are for the justification of our souls purely by 



A PICTURE OF POPERT Xi 

the obedience and satisfaction of Christ, without any thing of our own : 
they are for justification by their own inherent sanctification, joined with 
the obedience and death of Christ. 

The council of Trent which was confirmed by the Pope, and is gene- 
rally received as the standard of modern popery asserts, " that the 
good works of a justified person are not so the gifts of God ; that they 
are not also the merits ot the justified person: and that he, being justi- 
fied by the good works performed by him through the grace of God and 
merits of Jesus Christ, whose living member he is, does truly merit in- 
crease of grace and eternal life." — See the Decrees of the Council of Trent, 
Sess. vi, Can, 32. — See Mr. Bennett's sermons, page 156—16-3 — See Mr. 
Newman's sermon at Salters Hall, preached March 20, 1735, vol. ii. — See 
Morning Exercises against Popery, serm. xii. — See the excellent sermon, 
by the zealous Mr. Doolittle, in the same volume, intitled Popery, a No- 
velty, page 195. 

V. The Idolatrous Worship of the Church of R$me. 

HERE Mr. Bennett states the true notion of idolatry. That it is a mis- 
application of worship ; or an action whereby we transfer the honour and 
adoration to the creature, which is due alone to the Creator, page 231. — 
See Dr. Stillingfleet on the idolatry of the Church of Rome, page 49. — 
See Dr. Whitby on the idolatry of the Church of Rome ; being a vindica- 
tion and confirmation of Dr. Stillingfleet's book, 8vo. 1674 — See Dr. Ten- 
nison on the idolatry of the Papist's, page 176, 296, 4to 1678. 

Mr. Bennett proceeds to give an account of the Pagan idolatry, page 
240 — 246; and goes on to prove, that the Church of Rome is guilty of 
idolatry in her worship ; he gives the history of their practice, in the re- 
gard and honour they pay to Saints — the Virgin Mary — to Angels — to 
consecrated images — to relics — and to the Host or consecrated bread, se« 
page 302. He proceeds to answer all Popish evasions, page 305 ; and 
then demonstrates the infinite evil of this sin, page 310 — 311 ; and con- 
cludes this head with some awful reflections, page 321. 

VI. Hypocritical Worship of the Church of Rome. 

HERE Mr. Bennett runs the parallel between the hypocritical Pharisee* 
in the time of Christ's personal Ministry, and the Papists, page 338 He 
proceeds to represent the worship of our modern Pharisees, the Papists, 
page 347 : here he treats of that most horrid principle which they hold, 
concerning attention, or non-attention, in worship, page 349 — 359. 
He shews that Popery is a religion corrupted in its vitals, page 373 ; and 
gives you a dreadful form in which the Pope curses the alluin-workers irf 
England every year, page 374 — 377. 

VII. The horrid immoralities of the Church of Rome. 

Here Mr. Bennett opens a most shocking scene, 383. He treats on 
their doctrine of intention, which has the most dreadful tendency, page 
402. — See the Provincial Letters, or the Mystery of Jesuitism ; which un- 
ravels all the horrid scenes of wickedness. — See Mr. David Clarksons 
Practical Divinity of Papists, 4to. 1670; where he shews at large how 
they outrage every one of the Ten Commandments ; with plentiful quota- 
tions from their own authors. — See Mr. Bennett's Abridgment of Clark- 
son, 408 — 412. This is a most astonishing scene of all manner of un- 
cleanness! He goes on to consider the terrible sentence of God on such 
practices, page 418 — 424.- — Of their wicked indulgences see Mr. Bennett, 
page I63--17&. — Of the filthy consequences of forbidding; marriages to 

b 2. 



Xll Jl picture of popery. 

all the fens and hundreds of thousands of Popish Priests, see Mr. Bennett 
page 185 ; and the horrid scene at Waltham Abbey, see page 191. To 
all these add the book which has passed through many editions, 12mo. 
which a friend of mine lately bought at the price of one guinea, (viz) The 
Tax Book of the Roman Chancery ; and you see at what price a man 
may commit all kinds of sin and wickedness that the mind or body is ca- 
pable of committing, 

VIII. The Corruption of Baptism and the hordes Supper in the Church 

of Rome. 

SEE Mr, Bennett, page 107—156, He shews, from the learned Mons* 
Claude's historical Defence of the Reformation,page 85^ that if the inten- 
tion of the Priest was wanting-, the baptism of the Pope administered by 
his hand, would be a nullity. With respect to that monster called tran- 
substantiation, the council of Trent, in Sess. xiii, chap, viii, can. I. 
curses all to hell who will not believe it. These are their words : " If any 
shall deny that the body and blood of Christ, with his soul and divi- 
nity, are contained in the Sacrament, really, truly, substantially, &c. let 
him be accursed" — Read Dr. Tillotson against transubstantiation, in 
his sermons. — Dr. Wm. Harris's two excellent Sermons at Salters Hall 
Vol, i. 8vo, 1735. He shews, in serm, i. p, 35, that this monster was not 
fully established till the Council of Trent 1545—1563. 

IX. The Persecuting Spirit and bloody Cruelty of the Church 

of Rome. 

The eloquent Dr. Grosvenor has v/ell defined the true nature of perse- 
cution. — It consists in hurting a man in any of his natural or civil rights, 
without any civil forfeiture or crime, merely on account of the faith he 
believes, or the worship he practices, when that faith and worship have 
nothing in them inconsistent with the civil interests of the community, 
and the peace of the public, and the man is able and ready to give all 
legal security to the Government for public peace. 

This is a clear and just description of the nature of persecution. See 
Dr. Grosvenor's admirable sermon at Salter's Hall, April 10, 1735. 
vol. ii. Svo. 

Mr, Benjamin Bennett, in his astonishing sermon on the persecution 
Mnd cruelty of the Church of Rome, sets cut with this observation, 
that the apostate church of Rome is a persecuting church, filled with the 
blood of the saints and martyrs of Jesus. Rev, xvii. 6. He proves that 
this is a true and just character of the church of Rome ; and in order to 
this he 

1, Sets before us such principles of theirs as lead to persecution. 

%> And then he gives an history of their practice, agreeable to their 
cruel principles. 

1 . 1 heir known avowed principles are these. 

1. That the Pope is head of the church, universal, supreme, infalli- 
ble, p. 438. 

% That the Pope has authority to determine all points of faith; and 
that every one is to be subjtet to bim, and rest in his decisions, on pain 
of damnation, page 441. 

8. They are for wholesome severities in matters of religion. It is a 
principle with them, " that the obstinate and heretical must be constrained 
?o their duty : if they will not be wise, they must be made so whether 
they will or not, 

4. They maintain, that disobedience - to the laws of the churcli not only 



A PICTURE OF POPERY. Xiii 

euts men off from Christ, but is a forfeiture of all civil rights. This s a 
most infernal principle ! 

5. They account it no sin to destroy heretics — Pope Urban II. declared, 
that they are not guilty of murder that kill any that are excommunicated : 
and we know all Protestants are excommunicated. And the Pope once a 
year curses all the heretics in the world. 

II. The bloody FliACTrcEs of the Church of Rome are exactly 
agreeable to their persecuting, cruel principles. — But it would fill many 
volumes in folio to give a full history of their persecutions. Fox's Book 
of Martyrs, in folio ; Lockman's excellent compendium of Popish persecu- 
tions, 12mo. Dr. Doddridges admirable sermon on the absurdity and ini- 
quity of persecution', 1735; with the Rev. Caleb Evans's striking sermon 
on the remembrance of former times, just published, price 6d. Buckland 
and Dilly. To these may be added, Dr. Walch's compendious History of 
the Popes, 8vo. 1759 ; and the History of Popery, 2 vols. 4to. Dilly. 
These all shew the infernal rage of the Popish spirit in a dreadful light. 
Mr. Bennet, in page 450, shews that the Papists, 

1. Have made laws for the utter destructiou of all whom they curse as 
heretics. 

2. For the better dispatch of their bloody work, they oblige princes 
in their communions to engage in their quarrels. 

3. The Pope has erected a spiritual court in all places of his dominions 
where he could : i. e. the Holy Inquisition. See Father Paul's history of 
it ; and Limborch's History of the Inquisition, translated by Dr. Chandler* 
4to. 173 1. 

4. They have turned the church iuto a shambles, and filled the world 
with blood and slaughter. See Mr. Bennett, page 445. 

5. They have not contented themselves with bare killing, but have con- 
trived to do it in the most barbarous manner, page 460. 

6. All this barbarity, as it is covered with a zeal for God, so it is often 
accompanied with the grossest treachery and perfidiousness to men, 
page 462. 

7. They take pleasure, and glory in all this strange inhumanity. The 
renowned Admiral Coligni's head was carried as a trophy to Rome, as 
Thuanus, a faithful and learned French historian tells us, and was a most 
welcome present to his holiness. — See Thuanus's History of Charles IX. 

In short, the very heart and soul of the Papists appear to be in this 
bloody work.— See the admirable Berinettl, page 4C6. 

Englishmen ! Britons i Fellow-Protestants ! let me intreat you never 
for one moment to forget '* that every Popish Bishop swears at his con- 
secration, that he will persecute heretics to the utmost of his power. One 
part of the oath is, " 1 will oppose and persecute with all my power, He- 
retics, Schismatics, and all rebels to the authority of our Lord, and to his 
appointed successors." Roman Pontifical, Antwerp Editions, 1020, page 
I>9— 86. 

The arts of the Church of Rome. 
1. Assuming great names. 2. Slandering Protestants. 3. Impudent 
confidence. 4. Claiming the Fathers. 5, Keeping souls in ignorance. 
6. Asserting the Bible to be obscure. 7. Enslaving people to the Pope. 
8. Boasting of the Council of Trent. 9. Pretence of unity. 10, Suiting 
religion to sinners lusts. 11. Tales about visions, saints and angels. 
12. Using force and violence, aud the temporal sword. — All these are to 
be found at large in the incomparable sermons of the Rev. Mr. Benjamin 
Bennett of Newcastle, §vo, 1714. 



Xir A PICTURE orpOPERY. 

TheTicture of Popery represented in the proceeding pages, is an Intro* 
duction to Luther's Familiar and Divine Discourses, just published. 
These familiar discourses are very well adapted to instruct the rising- ge- 
neration of Protestants in great Britain. Our young people are exceed- 
ingly ignorant of the grand evidences and contents of Christianity, and 
they are equally ignorant of the detestable nature of Popery. 

People in general are in a state of barbarism. There is hardly one in a 
thousand that is well acquainted with the good old argument, which is 
equally convincing to a ploughman and a philosopher. The argument is 
this : The bible must either be the invention of good men or angels, bad 
men or devils, or must he given by the inspiration of God. Now, first, it 
cannot be the invention of good men or angels ; for they neither would nor 
could make a book, and tell lies all the time they were writing it, saying, 
" Thus saith the Lord," when it was their own invention. Again, it could 
not be the invention of bad men or devils ; for they would not make a 
book which commands all duty, forbids all sin, and condemns their own 
souls to hell to all eternity. We must therefore conclude, the Bible was 
given by Divine inspiration. This plain and popular argument ought to 
be taught in all our Sunday Schools, and to every day labourer in Great 
Britain. 

If our young people of both sexes were well instructed in the evidences 
and beauties of the Christian religion, they would be filled with horror at 
the deformity and odiousness of the whole body of Popery. This book of 
Luther's is equally adapted to promote both these ends ; and as such, I 
cannot but warmly recommend it to the young people of my country. If 
they have any sentiments of real honour— if they have any prudence with 
respect to their true interest— if they have any taste for beauty and plea-^ 
sure — if they have any hatred of the deformity of error, they will read with 
Instruction and delight these Familiar and Divine Discourses. 

The candid reader will make just allowances for a posthumous work. 
He will see that every page and paragraph is not of equal importance ; 
therefore every paragraph that he may think trivial and unimportant, he 
will pass over with an uncensorious temper ; but at the same time, he 
will consider that this book was nearly lost in the English nation, and in 
a few years more perhaps a copy could not have been found : he will there- 
fore feel gratitude to the Publisher, who has rescued this book from total 
oblivion. He will consider the work as a monument of the sentiments of 
our famous Reformer. He will look back to the times when darkness and 
error spread all over Europe : he will survey his present surroundiug cir- 
cumstances : he will look forwards to that happy moment when the " Time 
for the existence of Popery shall be no longer." 

Nov. 9, 1791- JOHN RYLAND; 



THE 

LIFE AND CHARACTER 

OF 

i 
BY 

J. G. BURKHARDT, Z>. D. 

MINISTER OF THE GERMAN LUTHERAN CHAPEL IN THE 
SAVOY, LONDON. 



CONTENTS of the LIFE and CHARACTER op LUTHER* 

Chap. I, Observations on the State of the Christian Church before the, 
time of Luther. — Chap. II. Luther's Birth and Education. — Chap. 
III. The Beginning of the Reformation, by Luther's opposing the 
Sale of Indigencies, in the Year 1517.— Chap. IV. Proceedings of 
the Diet at Worms, and Luther's Concealment in the Castle at Wart- 
burg , 1521. — Chap. V. The Origin of the Name of Lutherans and 
Protestants, and the Transactions at the Diet at Augsburgh 3 1530. 
Chap. VI. Death and Interment of Luther y. and his Character,, both 
&s a Reformer and a Christian. 



chap. r. 

OBSERVATIONS ON THE STATE OF THE CHURCH BEFORE 
THE TIME OF LUTHER, 

OF all the events in the history of mankind, none has extended its influ* 
cnce so universally over all Europe as the Reformation of the Church in 
the sixteenth century, which Martin Luther was appointed, and qualified 
from above, to effect. The study of history is no other than the study of 
supreme wisdom, power, and goodness, displayed in the government of 
the world ; where we often see good spring- from evil, and great effects pro- 
ceed from small causes, which may be exemplified, by innumerable in- 
stances, in the History of the Church, and of its reformation. Before 
I give an account of Luther's Life and Character, I will make some gene- 
ral observations on the state of the Christian Church before his time 

What Isaias said of the state of the world before the advent of the Mes- 
siah ; that "darkness covered the earth, and gross darkness the people,'* 
may be equally applied to the darkness of ignorance s idolatry, and super- 
stition, eclipsing the light of the Gospel, many hundred years after our 
Lord's ascension. £he state pf the .Church, in the ^centuries preceediny 



XVI LIFE AND CHARACTER OF 

the Reformation Was indeed deplorable. Since the time of Constantine, 
who declared in favour of Christianity, introducing- the distinctions of 
the state and civil government into the discipline of the Church, 
there had been a perpetual contention for supremacy, or superiority, 
between the Bishops of Constantinople and Rome, till in the ninth 
century, the Eastern or the Greek Church, was entirely separated 
from that of the West, and the Pope of Rome, in the eleventh cen- 
tury, established hi? authority, so prejudicial both to Church and State. 
From that time the Popes of Rome, as the pretended Vicars of Christ, 
assumed a power little short of Omnipotence itself, and shewed their des- 
potic and domineering spirit in political as well as ecclesiastical concerns, 
presuming to have the sovereignty over men upon earth, over the angels 
in heaven, and over the devils in hell. They dictated to the world a sys- 
tem of doctrines aad morality, suitable to their selfish views, and not con- 
formable, but contrary to the Word of God, which was forgotten, and for- 
bidden to be read by laymen. The authority and infallibility of the Pope, 
was the first article of the Christian belief; and the false opinions of in- 
dulgences, purgatory, relics, pilgrimages, celibacy, &c. were more re- 
spected than the essential doctrines of the Gospel. The Bible was not 
read by the laity, nor understood by the clergy. The worship of God was 
confined to some ceremonies of religion ; as the mass, the auricular con- 
fession, the observance of penitences, the adoration of saints, &c. The 
people was imposed upon by the fictitious relics of persons and. things 
which never had existed : viz. a piece of ground from which the first 
man was made ; bones of the calf from which a meal was made at the joy- 
ful reception of the prodigal son ; a step of the ladder which Jacob had 
seen in the dream ; a lamp of one of the foolish virgins ; a skeleton of a 
child killed at Bethlehem, &c. and many waggon loads of instruments 
used at the crucifixion of Christ. 

The history of the Popes, and of the dignified clergy, at those times, is 
the history of the most horrid crimes ; and Rome was the school of poli- 
tical intrigue, and the seat of falsehood, adultery, avarice, lewdness, and 
homicide. There was nothing which could not be bought for ready 
money at the court of Rome ; even the gifts of the Holy Ghost were sold 
to the highest bidder, and it was customary to buy, to sell, or exchange 
prebendaries and livings as any other estate. The lower clergy being 
forbidden to many, were however allowed to violate their vows of celi- 
becy for paying a certain sum, which was called the milk tax. These, and 
many other errors and abuses, were brought into the Church by the papal 
system or hierarchy, which Roman writers themselves do not deny. 

The necessity of a Reformation of the Church, of the Pope, and of the 
clergy, was acknowledged, and wished for on every side, and four general 
Convocations and Diets of the Empire were held for that purpose ; the 
first at Pisa, in Italy, 1409 ; the second at Constance, in Switzerland, 
from 1414 — 1418. where John Buss, that celebrated martyr, was burnt 
•live in the most unjust and cruel manner; the third at Siena, 1423, and 
the fourth at Basil, 143 J. The Popes, however, always found means to 
elude that salutary design ; and though, in all the national assemblies, 
the necessity of a Reformation was proved and felt, the work itself, and 
the manner in which it was to be begun, or effected, was a task too dif- 
ficult for the wisest and best of men of that age ; till God, in mercy to his 
Church, took it into his own hands, and sent Luther to deliver the world 
from a darkness and bondage which had been more oppressive than 
that of Egypt, and no less detrimental to Society than destructive to 
Religion. 



pit. MARTIN LTJTHER V *VU 

Some steps indeed had been taken before, preparatory to it. The sim- 
plicity and purity of the evangelical doctrine had been preserved among' a 
few in the midst of horrid persecutions, and the blood of martyrs was a 
seed from which more professors sprung;. When Constantinople, the re- 
sidence of the Christian Emperors, was taken by the Turks in the year 
1453, many learned men were driven to the western parts of Europe, where, 
particularly in Italy and Germany, they found an asylum for the study of 
the Hebrew, Greek, and Latin languages, so necessary and useful in trans*. 
lating and explaining the literal sense of the sacred writings. About the 
year 1440, the important Art of Printing was invented, to which the 
work of the Reformation owes its more rapid progress ; for, by these 
means, the printed Bibles, and the writings of Luther, and other eminent 
Reformers, were dispersed into many thousand hands, that people could 
see with their own eyes. The foundation being laid, the great work itself 
begun, and was carried on with such evident marks of a divine interpo- 
sition, that we have reason to " Give thanks unto the Father, who has de- 
livered us from the power of darkness, and has translated us into the king- 
dom of his dear Son." What so many powerful and wise men, during 
centuries before, had tried in vain to set on foot, was suddenly effected by 
an Augusti nian Friar, Martin, Luther, whose great work, from an in- 
considsrable beginning, rose to an immense fabric, extending over all 
the world. The more enemies he had to oppose,- the more he was en- 
couraged to go on, till the good cause was victorious, and true Religion 
was restored to, and established in, the visible Church of Christ. 



CHAP* II, 

LUTHER'S BIRTH AND EDUCATION; 



LUTHER was born Nov* 10, 1483, at Eisleben, a town formerly be- 
longing to the county of Mansfield, in T huringia, but at present subject to 
the Elector of Saxony. His father was a miner, and took particular care 
of the education of his son; during the progress of which he gave many 
indications of uncommon vigour and acuteness of genius. When he was 
at school at Magdeburgh, the attention ef an elderly rich lady of the fa- 
mily of Cotta was directed to him, and his parents being poor, she sup-* 
ported him in his literary pursuits ; so that he was sent, in the 18th year 
of his age, to the University at Erford to finish his education. His father 
had designed him for the law ; but God directed it otherwise. When he 
was Bachelor of Arts, he fell sick, and his spirits were much depressed ; 
but an old Priest visiting him, told him — " Be of good cheer, for you 
will not die, but be a great man to the comfort of many." His mind be- 
ing naturally susceptible of serious impressions, and tinctured with some- 
what of that religious turn, which delights in the solitude and devotion of 
a monastic life, he resolved to retire into the convent of Augustinian 
Friars. Mathesius, Luther's intimate friend, informs us of two awful ac- 
cidents, which he thinks confirmed him in taking that resolution. The 
first was, that Alexius, an acquaintance of Lutaer, was stabbed ; and the 

e 



XVllt LIFE AND CHARACTER OF 

second, that he was struck down by the lightning in a thunder storm. 
Be this as it will, Luther assumed the habit of that mouastic order, with- 
out suffering' the intreaties of his parents to divert him from what he 
thought his duty to God. It is however observable, that it is not uncom- 
mon, in the dispensations of Divine Providence, to awaken and call, by a 
heart-changing power and in a particular manner, such persons, as he in- 
tends for the service of the Church, or to carry on a great work in the 
world. Saul by such an instance of divine mercy was made an Apostle, 
from a most inveterate enemy and persecutor of the church. St. Augus- 
tin became a convert to piety by reading the striking passage, Rom. xiii.. 
11 — 14. Galenus, by contemplating the wisdom displayed in the struc- 
ture of a human skeleton, from an Athiest was turned into a Believer ; and 
it has often been remarked, that the most profligate wretches were roused 
by some awful accident in nature, or by serious discourses ; and that those 4 
who came to scoff, remained to pray. Something of that kind we have 
either experienced in our own lives, or must experience it still. 

Luther soon acquired great reputation, not only for piety, but for his 7 
love cf knowledge, and his unwearied application to study. He had 
been taught the scholastic philosophy and theology; but having found a 
copy of the Latin Bible, which lay neglected in the library of his monas- 
tery, he abandoned all other pursuits, and devoted himself to the study of r 
it, with such eagerness and assiduity as astonished the Monks, who were 
little accustomed to derive their theological notions from that source. To 
detain him from that uncommon course of study, they employed him in the 
meanest services of the convent, from which he was released by the in- 
tercession of Staupitz, who recommended him to the Elector of Saxony, 
Frederic, to teach philosophy, and afterwards theology, at the university 
of Wittemburg on the Elbe : where he was much admired, and made 
Doctor and Professor of Divinity, by the desire and at the expence of the 
Elector his master. This was of great comfort to him in many storms 
which gathered around him at the progress of his undertaking ; and when 
his enemies disputed his right to reform the Church, and asked who had 
given him that authority, his answer was, that he was lawfully called ; and 
in taking his degree had sworn, not only to teach the sound doctrine of 
the Gospel, and of the Prophets and Apostles, but to defend its purity 
against vain and heretical tenets. 

Itwas'then, by the Bible, his eyes were opened; and men ofexperienetand 
foresight prophesied the revelution this man would effect in the Church, 
because he studied the sacred records so long neglected. It is one of the 
first principles of the Reformation on which Luther acted, and every Chris- 
tian ought to act, that the word of God is the only standard of truth ; the only 
rule of our faith and conduct. This book then wa? the source of his doc- 
trine ; the foundatiou of his faith ; the bulwark of his safety. With this 
sword of the Spirit, in his heart and in his hands, he defied the fierce at- 
tacks of his innumerable enemies. Having spent many a night in reading 
its holy contents in his solitary cell at the monastery, in the character of a 
public teacher he began to explain it to the students at Wittemburg ; 
and the first book which he expounded was the Epistle to the Romans, in 
which the words, Ch, 1. 17. " The just shall live by faith," made a deep 
and lasting impression upon his mind ; and by writing his comment on the 
Epistle to the Galatians, his knowledge and sense of justification by faith 
was augmented. In the year 1510, he undertook a journey to Rome, as & 
Commissioner of his Order, to settle there some affairs. During his stay 
t Rome, he had an opportunity of being an eye-witness of the degenerate 
ta te and ignorance of the clergy. To find rest for bis soul, and what was - 



DR. MARTIN LUTHER, *1X 

called indulgences, he crept often upon his knees up the steps upon which 
it was said Christ had ascended to the tribunal of Pilate; but it was al- 
ways as if the words, The just shall live by faith, resounded with the 
voice of thunder in his mind. Being- returned to Wittemberg, he con- 
tinued to preach the Gospel, with uncommon eloquence and power, to 
listening- multitudes : and being commissioned, in the year 1516, by 
Staupitz, to hold visitations in the monasteries of the Augustine Order, 
as an Under-vicar, he recommended to the Friars the reading of the 
Bible ; and the seed thus scattered in different places, by his gsod advice 
and counsels, did not fail to produce the most salutary fruits- 



CHAP. III. 



THE BEGINNING OF THE REFORMATION, BY LUTHER 

OPPOSING THE SALE OF INDULGENCES IN 

THE YEAR 1517. 



LEO X. who filled at that time the Papal throne, finding the revenues 
^f the Church exhausted by the vast projects of his ambitious predeces- 
sors, and by his own extravagances, tried every device to encrease his 
finances : and among others had recourse to a sale of Indulgences, 
which Luther, from laudable motives, had the boldness publicly to oppose. 

Since it was from that source that all the mighty effects of the Reforma- 
tion flowed, it deserves to be considered with a more minute attention. 
Dr. Robertson, in the History of Charles V. vol. ii. p. 105, gives the fol- 
lowing account of the origin and nature of Indulgences; a subject un- 
known in Protestant countries, and little understood at present in several 
places where even the Roman Catholic religion is established. — " Ac- 
cording to the doctrine of the Romish Church, all the good works of the 
Saints, over and above those which were necessary towards their own jus- 
tification, are deposited, together with the infinite merits of Jesus Christ, 
in one inexhaustible treasury. The keys of this were committed to St. 
Peter, and to his successors, the Popes, who may open it at pleasure, and 
by transferring a portion of this super-abundant merit to any particular 
person, for a sum of money, may convey to him either the pardon of his 
own sins, or a release for any one, in whose happiness he is interested, 
from the pains of purgatory." Such indulgences were first invented in 
the eleventh century, by Urban II. as a recompence for those who went in 
person upon the meritorious enterprise of conquering the Holy Land. 
They were afterwards granted to those who hired a soldier for that pur- 
pose ; and, in process of time, were bestowed on such as gave money 
for accomplishing any pious work enjoined by the Pope. Julius If. had 
bestowed indulgences on all who contributed towards building the church 
of St. Peter at Rome ; and as Leo was carrying on that magnificent and 
expensive fabric, his grant was foundtd on the same pretenct. 



XX LIFE AND CHARACTER OF 

Albert, Elector of Mentz, and Archbishop of Magdeburg 1 , having been 
empowered by the Pope to promulgate indulgences in Germany, employed 
Tetzel, a Dominican Friar, of licentious morals, to retail them in Saxony. 
This infamous traffic was conducted in a maimer which gave general 
offence. The Roman Chancery published a book, containing the precise 
sum to be exacted for the pardon of every particular sin, <e Taxa Cancel. 
Komanse," edit. Francof. 1651. A Deacon guilty of murder, was absolved 
for twenty crowns. A Bishop, or Abbot might assasinate for three hun- 
dred livres. Any Ecclesiastic might violate his vows of chastity for the 
third part of that sum. Tetzel violated all the laws of decency in recom- 
mending the purchase of indulgences ; the efficacy of which, he said, was 
so great, that as soon as the money tinkled in the chest, the souls escaped 
from purgatory ; and that the most heinous sins, even if one should 
violate the mother of God — a crime which is impossible, and can only 
exist in the impure imagination of a Casuist — would be remitted by 
them. Some traders in indulgences, besides such extravagant expres- 
sions, had recourse to the exposing of relics; as, a plume from the 
ving of the angel Michael ; some hay, upon which Christ was 
laid after his birth ; some coals, upon which St. Ignatius had been 
burnt, &c. Indulgences could be had not only for past, but future sius, 
which Tetzel, however, in one instance, found to be to his own disadvan- 
tage. For a soldier having purchased the day before indulgence for a sin 
which he intended to commit, attacked him the next day in a forest, taking 
from him the chest of money, under the pretence of having bought before 
of him the right to rob him. They carried on however this extensive and 
lucrative traffic among the credulous and the ignorant for some time; and 
immoralities and crimes increased by the facility with which pardon couid 
be obtained. For the deluded people being taught to rely for the pardon 
of their sins on the indulgences, did not think it necessary either to study 
the doctrines, or to practise the duties of Christianity. 

Such was the deplorable state of the christian church, when Luther made 
Ins first appearance. He found the evil effects of the sale of indulgences 
in the immoral lives of his parishioners. When they came to the auricular 
confession, he told them in the words, Luke, xiii, 3, " Except ye repent, 
ye shall all perish;" a doctrine which they could not, or would not under- 
stand, since they had the seal of their pardon in their pockets. When 
ietzel was informed that Luther opposed his trade in private, he was so 
much exasperated, as to preach publicly against him, arid all those that 
dared to resist the authority of the Pope. Luther, who was at the height 
of his reputation, and whose pious zeal was warm and active, wrote to Al- 
bert, and remonstrated warmly against the false opinions, as well as wicked 
lives of the preachers of indulgences ; but he found that Prelate too deeply 
interested in their success to correct their abuses, and was given to under- 
stand not to meddle with them. Being astonished at such an rnswer, he 
published ninety-five Theses, containing his sentiments with regard to 
indulgences ; fixing them on the Great Church at Wittembergh, October 
31', l'5I7y before the day of All-Saints, when the people flocked to that 
Church i-'see the relics exposed; and challenging any one to oppose them 
either by writing or disputation. The first of these Theses was : Our Lord, 
and Master Jesus Christ commanding repentance, requires that the whole 
life of his believers upon earth is to be a perpetual repentance without in- 
termission. — These Theses indeed, were not yet perfectly free from his 
implicit submission to the authority of the Apostolic See; but they were 
spread in a fortnight's time over all Germany with astonishing rapidity ; 
they wire translated and read witb the greatest eagerness, and all admired 



DR. MARTIN LUTHER. XX$ ? 

the boldness of the man who ventured to oppose a power at which all the 
Princes of Europe trembled; and which they had long, though without 
success, been endeavouring to overturn. Some historians, Popish as well 
as Protestant, have asserted that the Augustiniaus had before been em- 
ployed in preaching indulgences, but that this trust had been transmitted 
to the Dominicans; and that Luther was at first prompted to oppose Tetzel 
and I* is associates, by a desire of taking revenge for this injury offered to 
his Order. But these assertions cannot be proved; and Luther's opposi- 
tion proceeded from more laudable motives. The secular Princes, indeed 
had reason to be jealous of the growing power of Papal authority and its 
exactions, draining their credulous subjects of their wealth. But in the 
Elector of Saxony, the wisest Prince at that time in Germany, it was not 
so much interest as the love of truth and justice, to support Luther, and 
to screen him from the violence of his enemies. It is remarkable that 
this Prince, Frederic the Wise, of Saxony, about that time had a dream, 
where he saw a Friar writing with a pen, the length and extremity ot 
which reached to the Papal throne, and touched the Pope's mitre in such 
a manner, that it was tottering and ready to fall from his head, though the 
Prelates around him were anxious to support it. 

No sooner had Luther given the sigiaal to an attack upon the overbear- 
ing power of the Pope, than a general attention was excited all over Ger- 
many, how the boldness of the measure would end. While Popish soph- 
ists, as Eccius, Prierias, wrote against, others rose in support of Luther. 
The Court of Rome first little regarded this controversy ; but the progress 
of Luther's opinions soon appeared too serious to be despised, and Leo 
summoned him to appear at Rome. But Luther had his reasons to decline 
this imitation, and wished rather to be tried in Germany. The Univer- 
sity as well as the Elector of Saxony, interceded in his behalf with the 
Pope, who so far gratified them, as to empower his Legate in Germany, 
Cardinal Cajetan, a Dominican, to try the cause. It was strange however, 
that Luther, in the Letter of the Pope to Cajetan, was already declared an 
Heretic, and condemned before he was heard and tried. Luther arrived 
at Augsburgh October the Stli, 1518; and under the safe conduct of the 
Emperor, but much more of his own native intrepidity and just cause, 
waited on the Cardinal, who, in a haughty manner, insisted upon a simple 
recantation, and desired him to abstain for the future from the publication 
of new and dangerous doctrines ; such as, that the merit and atonement of 
Christ did not belong to the treasury of the Church, and had nothing to 
do with the sale of indulgences ; and that faith was required in receiving 
the holy sacrameut worthily. The Cardinal declared in private, that, if 
Luther was ready to recant in the point of indulgences, the doctrine 
about faith was no great matter; which is a plain proof that money was of 
higher value at Rome than faith. Luther declared, that he could not re- 
nounce opinions founded in reason, and derived from scripture : that he 
was willing to submit to the mediation of some Universities ; and at the 
same time delivering a formal protest, the Cardinal asked — "What do you 
mean ? Bo you rely on the force of arms ? When the just punishment and 
the thunder of the Pope's indignation break in upon you, where do you 
think to remain? His answer v?as-— ii JEither in Heaven, or under 
Heaven." At last the Cardinal forbad him to appear again in his presence; 
and since there was strong reason to suspect that he was not safe, he was 
prevailed upon to depart from Augsburgh, and to return to W r ittemberg, 
leaving behind an appeal, from the Pope ill-informed, to the Pope better 
to be informed. 

The Pope, as well as his Legate^ Cajetan, did every thing to bring' 



XXU LITE AND CHARACTER Of 

over the Elector, his master, to their design, that he might be Sent to 
Rome, and delivered up to their vindictive indignation ; but that Prince 
was too wise and cautious to comply with their request : and when Luther 
was ready to quit Saxony, not to give his Sovereign any uneasiness, ther 
latter, finding it his interest to keep such a man as an ornament to his Uni- 
versity, assured him of his protection. The German Reformer, however, 
was in a perilous situation still ; and for his safety published an Appeal to 
a General Council, which he maintained was superior to the Pope, whose 
infallibility he began to call in question. He pushed on his enquiries from 
one doctrine and abuse to another ; and having till now little dreamt that 
his actions would have such an effect as to produce a revolution, he began 
to form higher ideas of his call, and that it was nothing less than to assert 
the liberty of mankind. It was a most impolitic step in the Court of 
Rome to publish, with all formalities, a Bull of excommunication against 
Luther, June 15, 1520 ; in which not only himself, but his followers and 
protectors, were out-lawed and condemned as heretics, which all the 
Princes and subjects of the Empire were called upon to serve, and to deliver 
up into the hands of justice. Emperors had trembled at the thunders of 
such a Bull ; but Luther's undaunted spirit acquired additional fortitute 
from such an instance of opposition. He complained of the impiety and 
injustice of the Pope ; boldly declared him to be the Man of Sin, or An- 
tichrist ; exhorted all christian princes to shake off his yoke ; and his 
books having been burnt in several places, he, by way of retaliation, in 
the presence of a vast number of spectators, in a field near Wittemberg, 
with great pomp threw the Pope's Bull of excommunication, and the canon 
law, into the flames, with these words : Since thou hast grieved the Holy 
Ghost, may eternal fire grieve and devour thee ! 

This action, which has been censured by his enemies with much severity 
he has justified in a particular publication : and the reasons he assigned 
for it, were, because it was a custom to burn poisoned and hurtful 
writings ; because, as a Doctor of Divinity, he was called to destroy the 
weed grown in the Church of Christ ; and because his enemies had done 
the same with his own books. It is only for the supreme impartial Judge 
to pass sentence on such actions; which in a Reformer of Abuses, as 
Luther was, seem rather to be intitled to praise and admiration for his 
courage, than to be reproached for his resentment. Even the faults of 
great men proceed from the same source from which their virtues are de- 
rived. In considering the different conduct of the Pope and Luther, we 
are led to question the infallibility of the former, and to admire the wis- 
dom and intrepidity of the latter. It was not his design first, to overturn 
the whole system of Papal arrogance and superstition ; but the opposition 
he met with in such questions, where truth and justice was unquestionably 
on his side instigated him to proceed in the discussion of other sub- 
jects. The principal doctrine of justification, and our acceptance with 
God by Faith, being once fixed, he naturally was led to enquire into the 
doctrines connected with it ; and having overthrown the errors with res- 
pect to indulgences, he soon was convinced of the idolatry of worshipping 
Saints ; of the vain trust reposed in pilgrimages ; of the delusive terrors 
of Purgatory, and of other false doctrines and practices of the Church. 
It was undoubtedly a political solecism in the government of the Papal 
See, to defeat its own designs ; first, by indolent neglect, and then, by 
overbearing arrogance ; particularly at a time when prudence required to 
correct the errors and immoralities of the Clergy, which were come to an 
alarming degree. Waldus, Wickliff, Huss, and other martyrs of religious 
truth, in the foregoing centuries, had indeed prepared the way ; but they 



DK. MARTIN LUTHER XXlll 

were too feeble lights, not to be extinguished by the power of darkness. 
Many grievous complaints had been made known in the Diets of the Em- 
pire ; but the influence of Papal Authority was grown too strong to be re- 
sisted, The Clergy indulged themselves in all the vices to which idleness 
and affluence naturally gave birth. It was reserved for Luther to attack 
boldly the prevailing corruption ; and the circumstances under which he 
began and effected the Reformation ; the wonderful concatenation of so 
many causes ; the seasonable: reparations made for spreading his opinions 
and tenets, evince the intervention of an higher hand, and that the same 
God who planted the Gospel was watchfnl to preserve it from utter des- 
truction. The invention of Printing, half a century before, and the revival 
of learning, was extremely favourable to the progress of the Reformation ; 
and many learned men, as Melancthon, Erasmus, and Reuchlin, who, on 
account of the timidity of their tempers, would not have ventured to wage 
war with a powerful enemy, assisted Luther with their learning, who, to a 
mind furnished with all the stores of solid and useful literature, united the 
courage and boldness of an invincible champion. I have lately discovered 
in London a collection of original letters, written to Erasmus at the junc- 
ture of those affairs, and have sent them to the Reverend Dr. Burscher, in 
Leipsic, to be published. They will no doubt throw much light oa the 
history of that period, and on the part which Erasmus acted. 



CHAP. IV 



PROCEEDINGS OF THE DIET AT WORMS, AND LUTHER'S 
CONCEALMENT IN THE CASTLE OF WARTBURG, 1521. 



AT the Diet of Worms, after some deliberations concerning political af- 
fairs of the Empire, the state of religion was taken into consideration, and 
Luther was summoned to appear, and to give an account of his writings 
and opinions. He had, for that purpose, a safe-conduct transmitted to 
him by the Emperor's herald, who conducted him to Worms. Some of 
his friends, being apprehensive of his safety, advised him not to go to a 
place, where, perhaps, like Huss, he would be burnt; but his undaunted 
spirit was superior to the fear and terrors of any danger, aud he replied to 
liis friends: I am lawfully called to that city, and thither will I go, and 
defend the truth in the name of the Lord, though as many devils as there 
"*re tiles upon the houses were there combined against ine. The same 
Lord is still living who preserved the three men in the fiery oven. It 
was his firm resolution rather to lose his life than to recant. 

Many princes and noblemen, together with a vast number of admiring 
and curious spectators left the towu to meet him upon the road. His ene- 
mies were not pleased with his coming ; for they could, from his knows! 
settled character, expect nothing but that victory would be on his side. 
Many of the Popish Legates and Ecclesiastics privately instigated the 
Emperor Charles V, to imitate the example of the Council of Constance, 
and to silence this incorrigible heretic with the flames of a pile, or with 
the hands of an executioner- But the Emperor answered 5 I ifill not 



XXIV ltlT| AND ClIAKACTEIl Of* 

blush with Sigismund my predecessor; and he, as well as other member^ 
of the Diet, were averse to violate the public faith, and to stain the Ger- 
man name and history with another such ignominious action, by which* 
notwithstanding an Imperial safe-conduct, Huss, an hundred years before, 
had been burnt. 

There was, perhaps, never a trial before a higher court and a more au- 
gust assemuly. It consisted of the Emperor and his brother Ferdinand, 
six Electors, many Princes, Dukes and, States of the Empire, Bishops, 
Abbots, Ambassadors, and Officers. Luther appeared twice before this 
awful tribunal ; the first time on the 17th of April, 1521, when on ac- 
count of the erowd of the people, the herald conducted him through pri- 
vate apartments to the Great Hall, where, to his great surprize and com- 
fort, he heard a spectator repeat to him the words of our Saviour, " Ye 
shall be brought before Governors and Kings for my sake : but when 
they deliver you up, take no thought how or what you shall speak ; for it 
shall be given you in that same hour what ye shall speak." Matth. x7. 
18, 19. Luther was not over-awed by such a sight, but behaved with 
great calmness, decency, and firmness. Two questions were put to him to 
answer : the first, Whether he confessed these books which lay on the 
ground to be his writings : and the second, Whether he would 
recant or not ? To the first he coolly and prudently replied, that 
he could not acknowledge any book to he his own unless they had 
specified the titles to him ; and as to the second, he desired another day 
to consider of it. This being granted ; at hia second appearance he ac- 
knowledged the books to be his productions, and, at the same time, that 
in some of the controversial works he had been rather vehement and acri- 
monious ; but refused to retract his opinions, unless he were convinced from 
the word of God that they were false. C{ I cannot (said he) consent to be 
tried by any other rule than the word of God ; for Councils and Popes have 
erred, and are not infallible. Unless I am bound and forced in my own 
mind by arguments which convey conviction, to retract, it is not safe to do 
it. Here I am — 1 cannot ! I dare not 1 1 will not ! So help me God. Amen.'* 
This was the language of a man, who standing upon l5ibie-ground, chal- 
lenged all the world to refute him, like an unshaken rock in the midst of 
a roaring sea and a tremendous storm. 

Neither the entreaties of his friends, nor the threats of his enemies, 
.could prevail on him to depart from this resolution. When the Elector of 
Saxony consulted him, how matters could be settled to the satisfaction of 
both parties, he gave him the advice of Gamaliel. Curiosity, as well as 
hip-h regard for the man who had stood the trial so well, and was the lead- 
er of a great party, was the cause of many visits, which personages of the 
highest rank paid him during his stay at Worms : and sonie noblemen de- 
clared, that he should not be burnt unless they would burn all his friends 
too. There was, however, a few days after his departure, a most severe 
and cruel Edict of the Emperor published against him, by which not only 
himself was deprived of all the privileges which he enjoyed as a subject of 
4he Empire, but all Princes and persons were forbidden, under the penalty 
of high treason, loss of goods, and being put to the ban of the Empire, to 
receive or defend, maintain or protect Luther or his opinions. But his 
faithful and discerning patron, the Elector of Saxony, took a prudent pre- 
caution to screen Luther from the fury of the storm. For, while Luther, 
on his return from Worms, was passing near Altenstein in Thuriugia, 
some noblemen, with their attendants, in masks, seized him, and carried 
him to Wai tburg, a strong castle, near Eisenach, situate upon mountain- 
ous forests, and commanding; a moat beautiful prospect of the adjacent 



»R. MARTIN LUTHEJH. XXY 

country. While the Emperor's Edict was thundering throughout the 
Empire, Luther was safely shut up for nine months in this place ; which he 
used to call his Patmos avid Hermitage, and where he employed his time 
in publishing several treatises, and in translating the New Testament into 
the German language ; which shortly after, he printed, and whereby his 
followers were enabled to read and judge for themselves. People of all 
ranks read the translation with uncommon avidity, and were astonished to 
discover the great difference between the Doctrine of Christ and that of 
bis pretended Vice gerent at Rome, 

In this retreat, however, though he was supplied with every thing ne- • 
cessary aud agreeable, he had many troubles of mind, and complained of 
severe temptations. Amongst others, he informs us, that the Devil often 
Jiad tried to fill him with with despondency or blasphemous thoughts, and 
to frighten him by outward delusions ; but that he mostly overcame him 
by ridiculing his weak attacks upon a servant of Christ. Luther threw 
once the ink-stand towards that evil spirit: and there is still shewn the 
spots which the ink made on the wall of the room which Luther in his re- 
tirement inhabited. But we need not to have recourse to such narratives 
in order to give a true picture of our hero, while so many indisputable 
facts and occurrsences of his life prove him to be that great man, who not 
only defied all the world, but even the powers of Hell. The same senti- 
ments are expressed in one of his finest hymns, which begins, "God is 
our refuge in distress," and which he composed on his journey to W orms, 
together with the tune ; for he was fond of music, and speaks in high 
terms of that delightful science in his Table-Conversations. Some years 
ago, Dr. Burney came on purpose to my Chapel to hear the above hymn 
sung by my Congregation ; and though he did not understand the words, 
he confessed that there was something grand and heroic in the tune. It is 
owing to Dr. Luther's merit and taste for music, that our Congregations 
have an abundance of hymns and suitable tunes, from which Handel him- 
self confessed to have taken some passages for his saeredand sublime com- 
positions. The largest collections of German hymns translated into English 
is contained in the Hymn-Book of the Moravian brethren, who sing them 
in a simple and delightful manner in their original tunes. 

During Luther's confinement at Wartburg, Carlstad, and some of his 
fanatic followers, began to raise disturbances in some parts of Saxony. 
Luther, as a Reformer, had much wisdom, prudence, and moderation, and 
prepared the minds of the people for any act of innocation ; but his 
party, though animated with the same zeal, shewed less discernment than 
their Leader, and from a mistaken notion, or rather abuse of libert}^ 
without the consent of magistrates, broke into the churches, and threw 
down the altars and images. Had this tumultuous and lawless spirit of 
innnovation not been checked, it would have given a check to the pro- 
gress of a better Reformation ; and Luther, thinking his presence at Wit- 
temberg absolutely necessary, without applying or waiting for the Elec- 
tor's permission, left his retreat, and, by his preaching and rebukes, soon 
suppressed those riotous and fanatic proceedings. Forgetting the danger 
to which he exposed himself and the Elector by this step, he was only 
concerned for his cause. It shevvs, undoubtedly, the greatness of his 
mind and of his faith, to brave in such a manner the fury of a frowning 
world ; and rather to rush headlong into the most iininent clanger, than 
to lie safely concealed in an inglorious retreat. He has expressed his 
sentiment in a letter to the Elector, dated Ash-Wednesday, 1522, 
which is too remarkable to be omitted in the History of his Life. Hp 
writes thus : 

A 



*li>i LIFE AND CHARACTER Of 

w Most Gracious Sovereign, 

u I inform your Highness, that T have received the Gospel not of any 
4nan, but of Heaven, through our Lord Jesas Christ; and that I intend 
now to call myself, what I could have done long ago, a Servant and Evan- 
gelist of God. Having offered myself to be tried before any tribunal was 
not a proof of doubts, but of a humility, which it was proper to shew for 
the sake of others. But finding now, that my too great submission would 
be to the discredit of the Gospel, and that the devil, when allowed an 
inch, would occupy the whole place, I must, constrained by necessity and 
my own conscience, proceed in another manner. 

" To satisfy your Highness, and for your sake, I have declined appear- 
ing publicly for this year ; and the devil knows very well that I did not 
do it on account of timidity. He saw my heart when 1 entered Worms, 
that I would have rushed with joy into a crowd of devils. Duke George 
is by far not so much as one devil ; nevertheless, our Heavenly Father by 
his mercy hath made us masters over all the devils. Your Highness will 
see then, that, to such a Father it would be a disgrace, if we would not 
trust him so much as to defy the wrath of Duke George. As for me, I 
am fully assured, that if matters stood at Leipsic as at Wittemberg, I 
would go thither, though many days it should rain nothing but Duke 
Georges, and they all be many times worse and more furious than this 
Duke. He thinks the Lord Christ to be a man of straw ; this my Lord 
and myself may bear for a little while, aud i assure your Highness, that I 
.often with tears have prayed, and will pray still, that God may enlighten 
him ; and I entreat your Highness to pray, and to cause, others to pray 
jfor him, that the imminent judgment may be averted from him ; but, 
however, I shall pray no more if he is not reclaimed. I could in an in- 
stant kill Duke George with one word, if this would do it. 

" I write thus to your Highness to let you know that, I come to Wit- 
temberg under a much higher protection than that of the Elector's of 
Saxony; nor do 1 xrave for your protection, I mean to protect you much 
more than you can me ; and did 1 know that you could or would protect 
jne, I would not come at all, For this affair must and shall not be sup- 
ported by any sword or secular power; God alone, without any man's 
advice or intervention, will bring it to an issue ; and whoever believes 
most, procures the highest protection in this case. But finding that 
your Highness is weak in faith, I cannot think you to be that man, who 
is powerful enough to protect and save me. Your Highness, however, 
being desirous to know what you should do, since you believe to have 
done too little ; my humble answer is, that your Highness has already 
done too much. You have to do nothing at all ; for God will not, nor can 
he bear your or my endeavours, having reserved tfce care to himself. 
Thus, and no otherwise, it shall be : this is my will and pleasure to your 
Highness, If you believe this, you will enjoy calmness and safety ; if 
you do not believe it, I do, and with concern must see your unfaith- 
fulness to be tormented with that anguish, which all unbelievers 
deserve, 

" Am 1 disobedient to you ? you are then justified before God, if 1 
should be seized upon and killed. You, as an Elector of the Empire, are 
bound to obey your superiors, and to submit to his Imperial Majesty's 
government as far as the constitution of the Empire requires ; nor to hin- 
der or oppose this higher power in its design to imprison or execute me. 
For to this superior power no one.shall resist than he who has ordained it, 
if we do not wish to be guilty of riot against God. 

" But I hope my enemies are so prudent, and know your Highness t» 



*>R. MARTIN LUTHER. XXVil 

be rocked in a higher cradle, as that, by their request, you should be my 
executioner. If you let the door stand opt" n, and do not violate the Elec- 
toral safe-conduct, in case they should come themselves, or send their de- 
puties to seize me, th«n you have done enough to shew your obedience. 
For they can have no higher claim or commands upon you than to find 
Luther in your country, which you may grant without any endeavour, 
care, or danger of your own. For "Christ has not taught me to be. 
a Christian to any man's prejudice or injury." Should they, however, be 
so indiscreet as to command your highness to seize me, then I will advise* 
you what is farther to do. As for my cause, I promise you that I wiil 
keep you free and safe from all injury and danger of body, estate, and 
soul ; you may believe, or not. 

" I recommend you to the grace of God, and hope soon to have a con- 
versation with you, if necessity shall require it. This letter I have sent 
in haste, that you may not be uneasy or surprised at my unexpected ar- 
rival in Wittemburg; for as a Christian I will and must be to every one, 
not hurtful, but profitable 

" There is another man than Duke George with whom I have to do, who 
knows me well, and I know him not a little. Could your Highness be- 
lieve, you would see God's glory : but since you have no faith, you see 
nothing. To God be love and praise in eternity, Amen." 

This letter needs no comment. It is the genuine language of a faithful 
Christian, who regards no person, but trusts to be governed and sup- 
ported, in the most critical situation, by an Almighty power; it is the 
effusion of a bold, open, honest, and generous heart. Luther knew too 
well the character of Frederic, as that he should not hope the letter would 
be received graciously ; and as for Charles V. he was too deeply engaged 
in foreign wars to put in execution his edict against Luther, which he had 
published only to gratify the Pope. Frederic died, 1524, and his succes- 
sor espoused the same cause with the same zeal and prudence. Many, 
indeed, were the enemies of Luther and his doctrines ; for while the most 
mighty Princes and their edicts threatened them without, the disputes 
about doctrinal points, and the extravagences of fanatics and revolting 
peasants, tended to sap the foundation within. But many were also the 
patrons and favourers of the reformed doctrine and mode of worship ; and 
the example of a progressive and gradual reformation, adopted in Saxony, 
was followed by many countries of the Germanic empire and of Furope, 

In the year 172G, Luther married Catherine a Bore, a nun of noble fa- 
mily, who had thrown off the veil, and fled from the cl oyster. He has 
been censured for it as intemperate, and breaking through the bonds of 
chastity and of Monastic order. He maintained, however, by that act, 
the natural right of marriage for the whole succeeding clergy of his party, 
which they had been deprived of before, contrary to the law of nature and 
Tevelation, by the presumptive power of the Pope. 



d 2 



XXV1U LIFE AND CHARACTER <J? 



CHAP. % 

THE ORIGIN OF THE NAME OF LUTHERANS AND PROTEST- 
ANTS ; AND THE TRANSLATIONS AT THE DIET OF 
AUGSBURGH, 1530. 



ECCIUS* Luther's inveterate antagonist, was the first who used the 
ttame Lutherans, to denote the followers of that great Reformer ; and 
thougli he meant to express with it a refractory sect* and party, separating 
from the established Church, in the progress of time it is become ho- 
norable and characteristic. It must be remembered, however, that 
Luther was always averse to introduce his own, or any other name into the 
Church, which could give rise to distinctions, equally injurious to the 
bonds of brotherly love, and repugnant to the spirit of religion. He would 
have his disciples call themselves Christians ; for, said he, our only mas- 
ter is Christ, and no man upon earth. He was neither so narrow-mind- 
ed nor illiberal, as to keep up a partition-wall between brethren ; with 
whom, if he could not agree entirely about indifferent principles, he 
heartily joined in love. Nor was he silent at the calumny of his enemies, 
that his doctrine was a new sytem of religion, but answered them in his 
manner; that, while he defended the doctrine of Christ and the Apostles, 
shewed people the good old way to heaven, they deviated to the doctrines 
of men, and embraced the system of Popery established by the devil. 
Upon the objection, where orthodox Christians and true Believers had 
"been before he arose, he replied- — "You have tortured, burnt, and des- 
troyed them !" 

But the origin and design of the name of Protestants, requires a more 
minute investigation. During the long absence of Charles in Italy, the 
party of Luther gained so much ground, that the new form of worship was 
established, and the rites of the Romish church were suppressed in the 
territories of many Princes and Imperial cities. A Diet had been held in 
the year 1526, when a decree passed, which was almost equivalent to a 
toleration of Luther's opinions. But by another decree of the Diet of 
Spires, where Ferdinand presided, March 15, 1529, matters were more 
violently decided. It was decreed, that where the Edict of Worms had 
been received and obeyed, none should change the old religion ; that the 
Mass should not be abolished ; that the Romans should have every where a 
free exercise of religion, but no one be permitted to embrace the new 
heresy; and that no further innovation in religion should be attempted 
before the meeting of a General Council. But six Evangelical Princes, 
and fourteen Free and Imperial Cities, entered a solemn protest against 
this decree, and were on that account distinguished by the name of 
Protestants ; which in progress of time has been also applied to Calvinists, 
and sects of all denominations which have separated from the Roman 
See. 



1)11. MARTIN LUTIlF.Jt. XXIX 

Not less memorable are the proceeding's of the Diet assembled at Augs- 
burgh, in the month of June, 15:j0. The Emperor made his public efatry 
with great pomp : and when Campeggio, the Legate of the Pope, who was 
in his suite, gave the benediction, and all the Roman Princes, with the 
Emperor, fell clown upon their knees, the Protestant Princes stood erect- 
The Elector of Saxony would not permit Luther to accompany him to 
Augsburgh, but left him upon the road, at a castle in Cobourg; and a 
correspondence was kept up, in which every thing was communicated to 
Luther, who endeavoured to confirm and animate his party by several trea- 
tises and letters. An order was given, that the Protestant divines should 
not preach ; but their Princes protesting against it, another edict was 
published, that there should be no preaching at all, on either side, during 
the session of the Diet ; to which they submitted for a good reason, be- 
cause the pulpits of their enemies would have resounded with calumnies 
against them. The Elector informed Luther of this, and used this expres- 
sion: " Thus our Lord God is silenced at the Diet." But Luther was 
never disconcerted or dismayed. He exhorted and comforted in his letters 
the Elector, and the divines that attended him, Justus Jonas, Spalatin, and 
JVfelancthon ; to whom he says, in one of his letters — "Christ is the Lord 
of Lords, the King of Kings ; if he loses that title at Augsburgh, he shall 
lose it in heaven and upon earth. If they kill me, there will be one who 
will ask, Where is thy brother Abel ? Melancthon had drawn up a Con- 
fession of Faith in the name of the Protestants, which was read, June the 
25th, both in German and Latin, before the Emperor and the whole assem- 
bly. When Pontanus began to read, all the Protestant Princes rose from 
their places. It lasted two hours, and many were better informed of the 
doctrine of the Protestants. This Creed, which is known by the name of 
the Confession of Augsburgh, consists of twenty-eight articles, and is the 
first symbolical book of the Lutherans, of equal authority as the Thirty- 
nine Articles in England. Melancthon, who was of a gentle and pacific 
disposition, altered some Articles in it, after it was delivered into the 
hands of the Emperor. Some Popish divines were appointed to write a 
Confession of the established Church, which was read with the same for- 
mality. But the Protestant Confession was printed and translated into all 
languages, before, the Confutation could be had ; which, like a child of 
darkness, shunned the light. 

There were now so many marks of distinction established between the 
two contending parties, that all hopes of an union disappeared. When 
Melancthon, on that account, gave himself up to melancholy and lamenta- 
tion, Luther wrote him letters full of comfort ; and asked him, Whether he 
thought Belial to be greater than Christ? The case, indeed, seemed to 
be desparate. For the Emperor insisted upon the Protestant Princes to 
return to the Mother church, and, in case of resistance, threatened to take 
vigorous measures against such obstinate heretics. But so firmly were 
they attached to the cause of truth, that they sacrificed political interest 
and earthly acquisition to it. One of them was heard to declare, .that he 
would rather lose his life than the word of God. A severe decree of the 
Diet was issued against the Protestants, which almost amounted to a full 
prohibition of their religious liberty ; and contained even encroachments 
upon their rights, as states and citizens of the Empire. Charles himself 
acceded to the combination of the Popish Princes for the maintenance of 
the established religion. This alarmed the Protestant Princes, and they 
were convinced of the necessity of a similar union for their own safety, as 
well as for the success of their cause. Accordingly they assembled at 
gmalkaiden, in December 1530, and concluded a treaty of mutual defence 



XXX LIFE AND CHARACTER OF 

against all aggressors ; by which they became a regular political body, and" 
implored the Kings of France and England to assist their new confederacy. 
Luther was not quite satisfied with this league ; and he often expressed 
his apprehension, that if the Princes did depend on the force of arms, or 
made the first attacks, the flames of a religious war would be kindled all 
over Germany, not so easily to be extinguished. The prediction was ful- 
filled after his death. 

It is here the proper place to take a short view of the rise and progress 
of the Reformation in other countries. Luther had attacked the Popish 
system with such a formidable impetuosity, that the very foundation of 
Papal authority was shaken, Many circumstances concurred to his 
astonishing success in breaking the chains of superstition, and intro- 
ducing a new system of doctrines and rites, not only independent of, but 
adverse to, that of the established Church. The minds of men were 
roused to shake off that yoke to which they had hitherto submitted, and 
to assert their liberties, both as men and Christians. A spirit of innova- 
tion broke out in every part of Europe, and penetrated even into those 
provinces which acknowled the Papal supremacy- So early as in the year 
1518, almost at the same time as Luther, in Switzerland Ulrich Zwinglius 
remonstrated publicly against the scandalous trade of Indulgences, with 
the arguments of a profound divine, and the spirit of a republican, and 
the reformation made such a rapid progress in the Cantons, that in a few 
years it was completed ; though unhappily a dissention took place be- 
tween the party of Luther and that of the Swiss Reformer, in the doc- 
trine of the Lord's supper, which subsists to this day, though with less 
rancour and more toleration than in former times. Luther had the hap- 
piness to see his cause espoused by vast multitudes of people of every rank, 
not only in the provinces of Germany, but in the most powerful kingdoms 
of Europe. In France, the number of converts to the better form of reli- 
gion and worship was in a short time so great, that they ventured to con- 
tend for superiority ; but under the name of Hugonots, they were perse- 
cuted in a manner too shocking to relate. Henry VIII. of England, in- 
deed, first remained zealously attached to the Romish Church, and was 
so exasperated against Luther, that he wrote the book on the Seven Sa- 
craments, in answer to his opponent's Treatise on the Babylonish Capti- 
vity ; for which Leo X. as a testimony of gratitude, conferred on him the 
title of Defender of the Faith. But when he was opposed by the Pope* 
in his claim to a divorce with his Queen, he threw off his yoke of allegi- 
to the Holy Father, and acted upon the same principles, though not with 
the same wisdom, as Luther, in reforming the errors and abuses of the 
Church, and in striking at the root of Papal dominion in his kingdom. 
Denmark, Sweden, and other northern countries soon were brought over 
to the same system ; and even in Italy, Spain and other bigotted coun- 
tries, the Protestant doctrines gained many proselytes. 

Many commotions ensued in all those countries between the contending 
parties. The Romans, thinking themselves exclusively possessed of Truth 
and relying on the Pope as the pretended Vicar of Christ, and only Su- 
preme Judge and arbiter in religion, persecuted the Protestants with a 
cruelty which, even in the Pagan world, was unheard of; and endeavoured 
to compel those by force, which they could not convince by arguments 
Human nature recoils in recollecting the tortures and cruelties which 
were committed by that hydra, the Inquisition, against innocent and de- 
fenceless Protestants. The history of France is stained with the treache- 
rous and bloody massacre of all the Protestants, at the marriage of Henry 
in the year 1572. Nor was it till the late revolution, in Ylb% thpt the 



PR. JKAUTlIf LUTHER v XiXl 

Protestants were reinstated in the rights of men and citizens by the form- 
ers of the New Constitution. Nor was the religious liberty in England 
bought without blood. The flames of Smithfield, in London; the Irish 
Massacre ; the Gunpowder-Treason, maj convince us of the open attacks, 
and of the secret machinations of Popery, to overturn the effects of Re- 
formation, till it was established in the reign of Queen Elizabeth ; ^nd 
after many changes aud persecutions between the Protestant parties them- 
selves, Toleration, though limited by some restrictions, was introduced at 
the glorious revolution, in the year 1638, under King William. Germany 
was for near a century the theatre of war and bloodshed. No sooner had 
Luther closed his eyes, than the confederates of Smalkalde were involved 
in a war, in which the head of the Protestant party, the Elector of Saxony 
was taken Prisoner. Charles V. by a stretch of his Imperial power, de- 
prived that unfortunate but generous Prince of his Electoral dignity, and 
transferred it to Maurice, a Saxon Prince of another [branch of the fami- 
ly ; who with a view of such a reward, had deserted the Protes- 
tant cause, and joined the Emperor to take arms against his kinsman. 
About the same time the Landgrave of Hesse, another associate to 
the Smalkaldic League, was obliged to surrender himself and dominions 
to the disposal of the emperor and to accede to a most humiliating treaty. 
Thus the Reformation in Germany seemed to be overturned at once ; 
when on a sudden, Maurice began to act another part, and was made an 
instrument in the hand of God to revive it. It had been stipulated in the 
treaty with the Landgrave Maurice's father-in-law, that he should not be 
kept in any imprisonment. The deed being written in the German 
tongue, the word einiger, which signifies any, by the fraudulence of the 1 
Imperial ministers was changed into ewiger, which signifies perpetual. 
By the similarity of letters it appears how easy it was to effect such a com- 
mutation, that the Landgrave should not be in perpetual imprisonment, 
instead of that he was promised not to be in any. Maurice, finding his 
remonstrances against such an imposition, and his intercession to be of no 
effect with Charles, began to form designs against the Emperor, and, 
after a successful attack, forced him to set the captives at liberty, and to 
sign first the peace at Passau in the year 1552, and, three years after, the 
Recess of Augsburgh, which is the basis of religious peace in Germany. 
There was, however, an article in that Recess, which is called the Eccle- 
siastical Reservation, by which it is enacted, that if any Prelate or Eccle- 
siastic shall hereafter abandon the Romish religion, he shall instantly re- 
linquish his diocese or benefice. This article has proved the great bar- 
rier of the Romish Church in Germany against the Reformation ; for few 
ecclesiastics have loved truth with that disinterested affection as for its 
sake to sacrifice the possession of rich benefices. Had this article not 
been inserted, there would at this time be no Roman Catholic in Germany. 
Another war, however, broke out in the year 1618, which lasted thirty 
years, in which the Protestant Princes fought with an unequl contest 
'against the Roman confederacy. The King of Sweden, Gustavus Adol - 
phus, a protector of the Protestant cause, w 7 as killed near Luzzen, a vi \*> 
lage in Saxony : and after much confusion and many bloody battles, t'iie 
Protestant religion was established for ever in Germany by the treaty of 
Westphalia, concluded in the year 1048. 

The source from which so much persecution and bloodshed about reli- 
gion has flowed is, the mistaken notion that error may be extirpate ;d by 
force, and that truth has a right to be defended by secular power. The. 
true and genuine spirit of Christianity, love, charity, and forbea ranee, 
were forgotten in those turbulent and barbarous tiroes. Many followers 



XXiii LIFE AND CHARACTER OJf 

of Luther, Calvin, Crarimer, Knox, and of other founders of the Reformed 
Church, followed the -same erroneous maxim, practised with such horrors, 
by the Church of Rome ; and from jwistaken conceptions concerning the 
nature of religion and the rights of truth, turned the same weapons, 
against each other which they nad used against their common enemy the 
Antichrist. But, thanks he to God that the eyes of the world have been 
opened to see the calamities flowing from mutual persecution, and that a 
spirit of love s»ntf toleration seems to spread over all Europe. The United 
Provinces first introdnced toleration under its present form towards the 
close of the seventeenth century ; William of Orange introduced it in 
England ; the good example has been followed by other prince« and ma- 
gistrates, and no more war and persecution shall be heard of, when Reli- 
gion and Christianity is found not only in the heads, but in the hearts ; 
not only upon the lips, but in the lives, of its professors. 



CHAP, VI. 



DEATH AND INTERMENT OF LUTHER, AND HIS CHARAC* 
TER, BOTH AS A REFORMER AND A CHRISTIAN. 



LUTHER died February the 18th in the year 1546, at Eisleben, 
tohere he was born. The Almighty, who had protected him against so 
many dangers, saved him by a seasonable death from the tempest which 
was gathering, and ready to break forth against his followers. When he 
felt his strength declining, he made his last will, which is preserved in 
its original state at Wittemberg, and remarkable for the last words : "I 
had my reasons to omit in my last will the usual legal formalities, and I 
hope 1 shall be credited more than a Notary. For I am well known in the 
world, since God, the Father of all mercy, has intrusted me, an unworthy 
sinner, with the Gospel of his Son, and enabled me to this day to preach 
it with truth, faithfulness, and perseverance, that many persons in the 
world have been converted by my ministry, and think me a doctor of 
truth notwithstanding the ban of the Pope, the Emperor, and the wrath 
of many kings, princes, parsons, yea of all the devils. Why should I then 
not be credited in a matter so insignificant, particularly since my hand- 
writing is well known and sufficient, if it can be said, This is written by 
Dr. Martin Luther, the notary of God and the witness of his Gospel," 
In a declining state of health, and during a rigorous season, he was called 
upon by the Count of Mansfield to compose, by his authority, adissention, 
:iui to come to Eisleben, where he was seized with an illness which was 
the cause of his death. Though he felt great pains, his native intrepidity 
did not forsake him ; and he conversed to the last with his friends about 
the happiness of the future world, and our meeting again there. When 
the pyin began to increase, and death approached, he called for Justus 
Jonas, who had accompanied him from Halle upon his journey to EisU~ 



JJR. MARTIN LUTHER, IfozUi 

ben, who heard him repeat three times these words : w Father, into- thy 
hand I give up my spirit." — and say the following- prayer : " my hea- 
venly Father, who art the God and Father of our Lord Jesus Christ, thou 
God of all comfort, I thank thee for having revealed to me thy dear Son 
Jesus Christ, on whom I believe, whom I have preached and professed, 
loved and praised, but who is despised and persecuted by the Pope and 
all the wicked. I pray to thee, Lord Jesus Christ, let my soul be recom-. 
mended to thee. O my heavenly Father, though I must leave this body of 
clay, and depart this life, 1 know for certain, that 1 shall remain for eve? 
with thee, and that no body shall pluck me out of thy hand." When some 
marks of approaching death appeared on his face, Jonas asked hiui, 
Reverend Father, do you die in Christ, and upon the doctrine which you 
have preached ? Having answered with a loud Yes ! he fell in a soft sleep 
and expired. 

The Count of Mansfeld wished much that the remains of that great 
man might be buried at his native place ; but the Elector of Saxony de- 
sired them to be brought to Wittemberg, where the funeral was celebrated 
with great pomp. The corpse was laid in a tin coffin, and carried to St. 
Andrew's church at Eisleben ; where, on the succeeding days, Dr. Jonas 
and Coelius preached a funeral sermon : the first on 1 Thess. iv. 13 — 18, 
the second on Isa. lvii. 1,2. In a solemn procession it was carried from 
thence to Wittemberg, where it was deposited in a vault in the Electoral 
church. A brazen plate covers the grave, whereon is an inscription tQ 
his memory ; and opposite to it is the tomb of Melancthon. The conduct 
of Charles V. was generous when his troops were quartered at Wittemberg 
in the year 1547. For when the Spaniards desired that his tomb might 
be demolished, and his bones dug up and burnt, the Emperor wisely 
replied : " I have nothing further to do with Luther : he has henceforth 
auother Judge, whose jurisdiction it is not lawful for me to usurp. Know 
that I make not war with the dead, but with the living, who still make 
war with me." There were made many pictures of Luther in his iife time 
and after his death, but the best likeness of him was that painted by 
Lucas Cranach, his friend and cotemporary, at Wittemberg. The spirit \ 
of his great soul was transparent in his sparkling eyes, which they say 
nobody could hold it out long to look at. 

Martin Luther has been justly celebrated as the greatest man after the 
time of the Apostles. Many great and pious men, indeed, attempted 
before him to stop the current of Popish idolatry, superstition, and ra- 
paciousness ; but they fell as victims of that haughty and overbearing 
power, and were silenced in the dungeon of prisons or in the flames of 
piles. It was reserved for Luther to deliver the world from a more than 
Egyptian servitude ; and he attacked a power by which monarchs had 
been crushed, not with the submissive tameness of a lamb, but with the 
intrepid boldness of a lion. There is recorded a prophecy of John Huss, 
who was burnt as an heretic at Constance,T415, and had declared before 
his unrelenting judges : " You roast now a Goose, but in an hundred years 
hencea Swan will come, which you will be unable to destroy," alluding 
to the sense of the two names, that of Huss signifying in the Bohemish 
language a goose, and that of Luther a swan. Certain it is, that Luther 
escaped all the dangers which surrounded him on every side : and that 
he carried on, unhurt, the great work of the Reformation, under the pro- 
tection of Heaven, against the resistance of the most formidable powers 
upon earth. His mind and his heart were endowed from above with mor^ 
than common gifts, and such talents as constitute a great Reformer. 
It is evident from this short narrative of his life, that he was appointed by 
a higher haadj as the instrument for executing the great design oi tk*> 



XXXir LIFE AND CHARACTER ()F 

divine government ; and he was led on, step by step, under the most fa- 
vourable circumstances, to overturn the system of Popery, and to establish 
the Gospel of Christ. The impious and impolitic measures of the Pope 
and and Emperor on one side, and his wisdom, prudence, and courage on 
the other, had the intended effect of producing a revolution which is the 
most astonishing in the annals of modern history. Little did he think at 
first that he was designed for such a great work ; but being roused by 
the persecuting spirit of his antagonists, and forced by the most immi- 
nent dangers to defend himself, he was resolved to stand or to fall with 
the just cause of truth, liberty, and religion. Nor would he then come to 
any compromise with his enemies, or recur to palliatives and improper 
remedies to cure the evil ; he aimed a deeper blow, to srike at the very root 
of an authority, so prejudicial and opposite to the principles and rights of 
true Christianity. He did not, however, pull down before he knew whafc 
he could build upon in its stead ; and all his proceedings were stamped 
with marks of the most circumspect prudence and caution. The minds 
of men were prepared by degrees for such a necessary and useful innova- 
tion in the doctrines and rites of the Church. As a good shepherd he did 
not only take care of the sheep but of the lambs of his flock : and having 
provided grown people with the most salutary spiritual food by the trans- 
lation of the Bible, he wrote his Catechism to instruct the rising genera- 
tion in the principles of religion. This Catechism is one of his most meri- 
torious compositions ; for it contains the most essential points of Chris- 
tian doctrines and morals ; as the Ten Commandments, the Creed, the 
Lord's Prayer, the Two Sacraments, with short and plain explanations ; 
to which is added, a View of the relative Duties, expressed in Scripture 
words under their different heads, easily to be learned and understood by 
the capacity of children. Were Luther to rise again, he would by no 
means consent to the erroneous principles of those enemies to human vir- 
tue who would discountenance a religious education. He would not have 
the untutored mind of youth and of the common people left to follow the 
bent of its own inclinations. He exhorted the princes and magistrates to 
establish well-regulated schools, as seminaries of that practical knowledge 
which renders young persons useful members of society and wise unto 
salvation. 

The Character of Luther has been given by that British Livy Dr. 
Robertson, with such an impartiality, and in so elegant a style, that an 
attempt to draw it better would prove abortive and be superfluous. I 
transcribe it here for the use of my Readers. 

" As he was r?ised up by Providence to be the author of one of the 
greatest and most interesting revolutions recorded in history, there is not 
any person perhaps whose character has been drawn with such opposite 
colours. In his own age, one party, struck with horror and inflamed with 
rage, when they saw with what a daring hand he overturned every thing 
which they held to be sacred, or valued as beneficial, imputed to him not 
only all the defects and vices of a man, but the qualities of a daemon. 
The other, warmed with the admiration and gratitude which they thought, 
he merited as the restorer of light and liberty to the Christian Church, 
ascribed to him perfections above the conditions of humanity, and viewed 
all his actions with a veneration bordering on that which should be paid 
only to those who are guided by the immediate inspiration of Heaven. It 
as his own conduct, not the undistinguishing censure or the exaggerated 
praise of his cotemporaries, that ought to regulate the opinions of the pre- 
sent age concerning him. Zeal for what he regarded as truth, undaunted 
intrepidity to maintain his own system, abilities both natural and acquired, 
to defend his principles, and unwearied industry in propagating there, are" 



I>K. MARTIN LUTHEK.. XXXT 

virtues which shine so conspicuously in every part of his behaviour, that 
even his enemies must allow him to have possessed them in an eminent 
degree. To these may be added, with equal justice, such purity, and 
even austerity of manners, as became one who assumed the character of a 
Reformer ; such sanctity of life as suited the doctrine which he delivered, 
and such perfect disinterestedness as affords no slight presumption of his 
sincerity. Superior to all selfish considerations, a stranger to the ele- 
gances of life, and despising its pleasures, he left the honours and emolu- 
ments of the Church to his disciples, remaining satisfied himself with his 
original state of Professor in the University, and Pastor of the town of 
Wittemberg, with the moderate appointments annexed to these offices. 
His extraordinary qualities were allayed with no inconsiderable mixture of 
human frailty and human passions. These, however, were of such a na- 
ture, that they cannot be imputed to malevolence or corruption of heart, 
but seem to have taken their rise from the same source with many of his 
virtues. His mind, forcible and vehement in all its operations, roused by 
great objects, or agitated by violent passions, broke out on many occa- 
sions with an impetuosity which astonishes men of feebler spirits, or such 
as are placed in a more tranquil situation. By carrying some praise- 
worthy dispositions to excess, he bordered sometimes on what was culpa- 
ble, and was often betrayed into actions which exposed him to censure. 
His confidence that his own opinions were well founded, approach to ar- 
rogance ; his courage in asserting them, to obstinacy ; and his zeal in 
confuting his adversaries, to rage and scurrility. Accustomed himself to 
consider every thing as subordinate to truth, he expected the same defer- 
ence for it from other men ; and without making any allowances for their 
timidity or prejudices, he poured forth against such as disappointed him 
in this particular, a torrent of invective mingled with contempt. Regard- 
less of any distinction of rank or character when his doctrines were at- 
tacked, he chastised all his adversaries indiscriminately with the same 
rough hand ; neither the royal dignity of Henry VIII, nor the eminent 
learning and abilities of Erasmus, screened them from the same gross abuse 
with which he treated Tetzel or Eccius. 

" But these indecencies of which Luther was guilty, must not be im- 
puted wholly to the violence of his temper. They ought to be charged, in 
part, on the manners of the age. Among a rude people, unacquainted 
with those maxims, which by putting continual restraints on the passions 
of individuals, have polished society, and rendered it agreeable; disputes 
of every kind were managed with heat, and strong emotions were uttered 
in their natural language, without reserve or delicacy. At the same time, 
the works of learned men were all composed in Latin ; and they were not 
authorised by the example of eminent writers in that language, to use then- 
only antagonists with the most illiberal scurrility, but in a dead tongue, 
indecencies of every kind appear less shocking, thanin'a living language, 
whose idioms and phrases seem gross, because they are familiar. 

"In passing judgment on the characters of men, we ought to try Ihep 
by the principles and maxims of their own age, not by those of another. 
For, although virtue and vice are at all times the same, manners and cus- 
toms vary continually. Some parts of Luihers behaviour which to us appear 
most culpable, gave up disgust to his cotemporaries. It was even by some 
of those qualities which we are now apt to blame, that he was fitted for ac-< 
complishing the great work which he undertook. To rouse mankind, 
when sunk in ignorance or superstition, and to encounter the rage of bi- 
gotry, armed with power, required the utmost vehemence of zeal, as well 
as a temper daring to excess. A gentle call would neither have reached, 
nor have excited those to whom it must have been accessed. A spirit 

e 2 



iXXVl LIFE ANB CHARACTER OP 

inorc amiable, but less vigorous than Luther's, would have shrunk back 
from the dangers which he braved and surmounted. Towards the close of 
Luther's life, though without any perceptible diminution of his zeal or abi- 
lities, the infirmities of his temper increased upon him ; so that he grew 
daily more peevish, more irrascible, and more impatient of contradiction, 
Baving lived to be a witness of his own famazing ^success ; to see a 
great part of Europe embrace his doctrines ; and to shake the foundation 
of the Papal throne, before which the mightiest monarchs had trembled, 
he discovered, on some occasions, symptoms of vanity and self-applause. 
He must have been, indeed, more than man, if, upon contemplating al! 
that he actually accomplished, he had never felt any symptom of this kind 
xising in his breast." See History of the Reign of the Emperor Charles V. 
6th edit. 1767, Vol. III. B. VIII. page 309. sqq. 

And thus it appears from the judgment of this impartial and eminent 
Historian, that even the little blemishes in the character of Luther serve, 
like the shadow in a picture, to heighten the light ; and that some parts 
fcf his conduct, which have been censured, are rather deserving of praise. 
"We do not say that Luther was a sun without a spot ; but we confess that 
lie was a great Reformer, and a sincere Christian. It has been at all 
times the lot of Believers, since the establishment of Christianity, to be 
Veviled by the world. Our Lord himself was not free from the aspersions 
fcf malice. Luther shewed On every occasion respect to superiors, and 
obedience to lawful authority. But when he found himself treated in an 
tin just manner, and authority abused for the oppression of innocence and 
truth, he looked upon Emperors, Kings, and Popes with contempt, and 
called them as enemies of God, by names which they were not used to 
fyear from their flatterers. In his treatise, Popery established by the 
t)evil, he calls the Pope, instead of holy, a hellish, Father. If the change 
of the heart by the grace of God, and influence of his Holy Spirit; if a 
true and living faith in Christ, the Redeemer of the world ; if the love of 
God's word and fervent prayer, constitute the character of a good Chris-! 
tjan, Luther is entitled to it in an eminent degree. He had, indeed, ex- 
perienced this heart-changing power of Sovereign Grace ; and was called 
in a striking manner to the service of Christ, and of his Church. He 
maintained, against the Pharisees of his time, that sinful man was justified 
before God, not by his poor good works, but by faith alone. It was the 
prevailing doctrine of his age, as it seems to be in our modern times, that 
We are saved not by mercy, but by our own merit. He had reason to op- 
pose a doctrine so contrary to the spirit of the Gospel ; and at a time when 
the worshipping of saints, fasting, pilgrimages, and penitences were sub^ 
stituted to self-denial and righteous conduct. But so far was he from 
teaching or preaching a dead faith, that he always, like James himself, 
insisted upon a faith fruitful in good works ; and exemplified, in his own 
life, the power of that living principle in the human soul. * 4 Faith," says 
ho, " Ts ever active. It does not enquire if good works are necessary ta 
salvatipn. Before it enquires, it acts." The love of God's word has been 
always a criterion of good and pious people. Luther preferred the word of 
God, like David, to all the treasures of the world; and by that rule of 
unerring wisdom he was directed in his public and private character. 
Xuther had the spirit of prayer, which distinguishes a child of God from 
the man of the world. There is a peculiar simplicity and power in the 
forms of prayer which he composed; and his hymns are reckoned the 
•finest pieces of sacred poetry in his age. So full of faith and heart-felt 
love and confidence was his soul, that he was sure he was heard in what-? 
ever he prayed for. " Lord," said lie on a certain occasion, " Thou must 
feelp me, for it is thy work." A sjiort time before his- death he was often 



Aft. MARTIN LUTHER. KXXV1I 

lieard praying at the window, that the Lord might receive his soul, and 
establish the kingdom of truth and peace after his death. The Lord has 
heard his prayer. For though he is dead, yet he speaketh ; and his doc- 
trines are so deeply rooted, that they still do and will flourish independent 
of that hand which planted them. May we, from this sketch of the life 
and character of that great man, be convinced of what God has done in for- 
mer times, for establishing our faith by this Reformer ; and endeavour to 
copy that illustrious example of faith, which he has left us as a Christian ! 

The works of Luther have been published in Latin and German at 
Jena, Eisleben, Wittemberg, and Leipsic; but the best edition is 
that published at Halle, in twenty-four volumes in quarto. His best writ- 
ings are little known in this country ; and the reason why they have not 
been translated into English, is, perhaps, their being so voluminous. 

This work called LUTHER's COLLOQUIA, or TABLE-DIS- 
COURSES, made a great noise at its first appearance in Germany, in the 
year 1569, Some, indeed, have called its authenticity in question ; but 
there is no reason to doubt the testimony of Dr. John Aurifaher, which he 
gives at the end of the Preface ; and, indeed, the full character of Luther's 
free manner of thinking and speaking is seen almost in every line. The 
same manly, open, bold, and generous spirit breathes throughout the 
whole, as is felt in reading the compositions which he published himself 
in his life-time. There is a pleasing variety of matters contained in these 
Discourses, and many fundamental truths are proposed in a familiar, care- 
less dress, and in Luther's own witty, acute manner ; for which reason it 
is as much entertaining to popular capacities, as to men of genius. There 
are many things which Luther would have corrected before they were print- 
ed, or perhaps he might have thought fit to omit them as being too trifling 
for the eye of the public, Many good Christians have found it to be of 
great benefit for establishing their souls in the knowledge and practice of 
truth, and of the good old way ; and since many weeds grow up from 
time to time in the Church, this book, handed down to posterity, will be 
a standing test of sound doctrines, which our forefathers believed, and of 
such wise principles on which they acted at, and after the time of the 
Reformation. 

There are, indeed, many things which, for the credit of Luther, might 
as well have been left out. But then it must be considered, that such 
Discourses must not be brought to the test of our present refined age ; that 
all what a man of Luther's name and character spoke, particularly at the 
latter part of his life, was thought by his friends worth the press, though 
himself meant it only for the recreation of the company ; and that he al- 
tered many opinions in the progress from darkness to light. It is, how- 
ever, with a work of this kind, as it is with the publishing of letters, 
which were never intended for the press ; the Author speaks his senti- 
ments more freely, and you are able to form a true idea of his character* 
by looking, as it were, into his heart. 

The Narrative of Captain Henry Bell, the English translator, is, 
indeed, remarkable ; and since the first publishing of the book was autho- 
rised by Parliament, there is no doubt but the reprinting of it will be pa-r 
tronised and encouraged by the Public, 

I take a particular interest in the preservation of the genuine doctrines 
of my countryman. I was born at the same place ; baptized in the same 
church ; instructed in the same truth ; and I wish his cause to be triumph- 
ant at all times, and in all countries ; because I am convinced firmly, 
that it is founded on the unshaken foundation of the unerring WORJP OF 
1GOD. 

LONDONyin the Savoy, fie& t 2% 1790, 



CAPTAIN HENRY BJEILI^S 



OF THE MIRACULOUS PRESERVING OF 

DR. MARTIN LUTHER'S BOOK, 

ENTITLED 

HIS DIVINE DISCOURSES 

AT HIS TABLE, 

Held with divers learned Men; such as were 

Philip Mclancthon, Casparius Cruciger, Justus Jonas, Paulus Eberuss 

Vitus JDietericus, Joannes Bugenhage?i i Joannes 

Forsterus, and others : 

Containing divers Discourses touching Religion and other main Points of 
Doctrine ; as also many notable Histories, and all sorts of Learning", 
Comforts, Advices, Prophecies, Admonitions, Directions, and Instruc- 
tions : and how the same Book was, by God's Providence, discovered 
lying under the ground, where it had lain hid Fifty-two years ; and was 
a few years since sent over to the said Captain Henry Bell, and by 
him translated out of the High German into the English Tongue. 



> I, CAPTAIN HENRY BELL, do hereby declare, both to the pre* 
sent age, and also to posterity, 'that being employed beyond the seas iii 
state affairs divers years together, both by King James, and also by the 
late King Charles, in Germany, 1 did hear and understand, in all places, 
great bewailing and lamentation made, by reason of the destroying arid 
burning of above fourscore thousand of Martin Luther's books; entitled 
His Last Divine Discourses. 

*■• For after such time as God stirred up the spirit of Martin Luther to 
detect the corruptions and abuses of Popery, and to preach Christ, and 
clearly to set forth the simplicity of the Gospel, many Kings, Princes, 
and States, Imperial Cities, and Hans-Towns, fell from the Popish Reli- 
gion, and became Protestants, as their posterities still are, and remain to 
this very day. 

* i And for the further advancement of the great work of Reformation 
then begun, the aforesaid Princes, and the rest did then order, that the, 
Divine Discourses should forthwith be printed ; and that every parish 
should have and receive one of the aforesaid printed books into every 
Church throughout all their principalities and dominions, to be chained 
up, for the common people to read therein. 

" Upon which divine works, ojr discourses, the, Reformation began bei 



$APTAIN HENRY BELI/S NARRATIVE. XXXIX 

fore in Germany, was wonderfully promoted and encreased, and spread 
both here in England, and other countries besides. 

" But afterwards it so fell out, that the Pope then living-, viz. Gregory 
XIII. understanding what great hurt and prejudice he and his Popish re- 
ligion had already received, by reason of the said Luther's Divine Dis- 
courses, and also fearing that the same might bring further contempt and 
mischief upon himself, and upon the Popish Church, he therefore to 
prevent the same, did fiercely stir up and instigate the Emperor then in 
being, viz. Rudolph us II. to make an edict throughout the whole Em- 
pire, that all the aforesaid printed books should be burned; and also that 
it should be death for any person to have or keep a copy thereof, but also 
to burn the same : which Edict was speedily put in execution accordingly ; 
insomuch that not one of all the said printed books, nor so much as any 
one copy of the same, could be found out nor heard of in any place. 

"Yet it pleased God, that, anno 1626, a German gentleman named Cas- 
parus Van Sparr, with whom, in the time of my staying in Germany 
about King James's business, 1 became very familiarly known and ac- 
quainted, having occasion to build upon the old foundation of an house, 
wherein his grandfather dwelt at that time, when the said Edict was pub- 
lished in Germany for the burning of the aforesaid books ; and digging 
deep into the ground, under the said old foundation, one of the said original 
books was there happily found, lying in a deep obscure hole, being wrap- 
ped up in a strong linen cloth, which was waxed all over with bees-wax, 
within and without ; whereby the book was preserved fair and without 
blemish. 

" And at the same time Ferdinandus II. being Emperor in Germany, who 
was a severe enemy and persecutor of the Protestant religion, the aforesaid 
gentleman and grandchild to him that had hiddea the said book in that 
obscure hole, fearing that if the said Emperor should get knowledge that 
one of the said books was yet forth-coming, and in his custody, whereby 
not only himself might be brought into trouble, but also the book in dan- 
ger to be destroyed," as all the rest weie so long before ; and also calling me 
to mind, and knowing that I had the High Dutch Tongue very perfect* 
did send the said original book over hither into England unto me; and 
therewith did write unto me a lelter, wherein he related the passages of 
the preserving and finding out the said book. 

" And also he earnestly moved me inhis letter, that for the advancement 
of God's glory, and of Christ's Church, I would take the pains to translate 
the said book, to the end, that that most excellent divine work of Luther 
might be brought again to light. 

" Whereupon I took the said book before me, and many times began to 
translate the same, but always I was hindered therein, being called upon 
about other business ; insomuch that by no possible means I could remain 
by that work. Then, about six weeks after I had received the said book, 
it fell out, that I being in bed with my wife one night, between twelve and 
one of the clock, I had an uncommon vision, and there appeared 
unto me an ancient man, standing at my bedside, arrayed all in white, 
having a long and broad white beard, hanging down to his girdle steed ; 
who taking me by my right ear, spake these words following unto me : 
" Sirah ! will not you take time to translate that book which is sent unto 
you out of Germany ? I will shortly provide for you both place and time to 
do it :" and then he vanished away out of my sight. 

" Whereupon being much thereby affrighted, I fell into an extreme per^ 
spiration ; insomuch that my wife awaking, and finding me all over wet, 
She asked m what I ailed* I told her the cause; but I never did heed 



*L CAPTAIN HEftltY lJELL f S NAftRATirg. 

nor regard visions nor dreairis. And so the same fell soon out of my 
mind. 

" Then about a fortnight after I had seen that vision, on a Sunday, 1 went 
to Whitehall to hear the sermon ; after which ended, 1 returned to my 
lodging's, which was then in King-street, at Westminster, and sitting down 
to dinner with my wife, two Messengers were sent from the whole Council 
Board, with a warrant to carry me to the keeper of the Gatehouse, West- 
minster, there to be safely kept, until further orders from the Lords of the 
Council ; which was done without showing me any cause* at all, where- 
fore I was committed. Upon which said warrant 1 was kept there ten 
whole years close prisoner, where I spent five years thereof about the 
translating of the said book ; insomuch as I found the words very true 
which the old man, in the aforesaid vision, did say unto me — " I will 
shortly provide for you both place and time to translate it." 

" Then after 1 had finished the said translation in the prison, the late 
Archbishop of Canterbury, Dr. Laud, understanding that 1 had translated 
such a book, called, " Martin Luther's Divine Discourses,*' sent unto me 
his Chaplain, Dr. Bray, into the prison, with this Message following : 
Captain Bell ! 

' MY Lord, Grace of Canterbury, hath sent me unto you, to tell 
you, that his Grace hath understood that you have translated a book of 
Luther's ; touching which book his Grace, many years before, did near 
of the burning of so many thousands in Germany, by the then Emperor. 
His Grace therefore doth desire you, that you would send unto him the 
said original book in Dutch, and also your translation : which, after his 
Grace hath perused, shall be returned safely unto you.' 

" Whereupon I told Doctor Bray, that I had taken a great deal of pains 
in translating the said book, and was very loth to part with it out of my 
hands ; and therefore I desired him to excuse me to his Grace, that I 
could not part from it ; with which answer he at that time returned again 
to his master.'' 

" But the next day after he sent him unto me again, and bid him tell me 
that, upon his honor, the book should be as safe in his custody, if not 
safer, than in my own ; for he would lock it up in his own cabinet, to the 
end no man might come unto it, but only himself. Thereupon I knowing 
it would be a thing bootless for me to refuse the sendingof them, by reason 
he was then of such great power, that he would have them nolens, votens, 
1 sent them both unto him. Then after he had kept them in his custody 
two months, and had daily read thereiu, he sent the said Doctor unto me, 
to tell me that 1 had performed a work worthy of eternal memory, and 
that he had never read a more excellent divine work ; yet saying that some 
things therein were fitting to be left out, and desired me not to think 
Wrong, that he did not return them unto me so soon again. The reason 
was, because that the more he did read therein, the more desire he had to 
go on therewith ; and so presenting me with teu livres in gold, he returned 
back again. 

"After which, when he had them in his custody one whole year, and that 
I nnderstood he had perused it all over, then I sent unto his Grace, and 
humbly desired, that his Grace would be pleased to return me my hooks 
again. Whereupon he sent me word by the said Dr. Bray," that he had 
not as yet perused them so thoroughly over as he desired to do ; then I 
staid yet a year longer before I sent to him again; 

* Whatsoever Mas pretended, yet the true cause of the Captain's commitment was, 
"because he was urgent with the Lord Treasurer for his Arrears j which amountiug to 
a great sum, he was not willing to pay j and to be freed from hi* clamours, he put him 
vn prison* 



CAPTAIN HENRY BELl/s NARRATIVE. XL1 

In which time I heard for certain, that it was concluded by the King 
and Council, that a Parliament should forthwith be called ; at which news 
I did much rejoice. And then I sent unto his Grace an humble petition, 
and therein desired the returning of my book again ; otherwise I told him 
I shouid brenforced to make it known, and to complain of him to the Par- 
liament, which was then coming" on. Whereupon he sent unto me again 
safely both the said original bonk, and my translation, and caused his 
Chaplain, the said Doctor, to tell me, that he would make it known unto 
his Majesty what an excellent piece of work I had translated, and that he 
would procure an order from his Majesty to have the said translation prin- 
ted, and to be dispersed throughout the whole kingdom, as it was in 
Germany, and as he had heard thereof; and thereupon he presented me 
again with forty livres in gold. 

And presently after I was set at liberty by warrant from the whole 
House of Lords* according to his Majesty's direction in that behalf : but 
shortly afterwards the Archbishop fell into his troubles, and was by the 
Parliament sent unto the Tower, and afterwards beheaded. Insomuch 
that I could never since hear any thing touching the printing of my 
book. 

The House of Commons having then notice that I had translated the 
foresaid book ; they sent for me, and did appoint a Committee to see it, 
and the translation, and diligently to make enquiry whether the trans- 
lation did agree with the original or no; whereupon they desired me to 
bring the same before them, sitting then in the Treasury-Chamber. And 
Sir Edward Dearing being Chairman, said unto me, that he was acquainted 
with a learned minister beneficed in Essex, who had lived long in Eng- 
land, but was born in High Germany, in the Palatinate, named, Mr. Paul 
Amiraui, whom the Committee sending for, desired him to take both the 
01 iginal and my translation into bis custody, and diligently to compare 
them together, and to make report unto the said Committee, whether he 
found that I had rightly and truly translated it according to the original : 
which report he made accordingly, and they being satisfied therein, re- 
ferred it to two of the Assembly, Mr. Charles Herle, and Mr. Edward Cor- 
bet, desiring them diligently to peruse the same, and to make report 
unto them, if they thought it fitting to be printed and published. 

Whereupon they made report dated 10th of November, 164(5, that they 
found it to be an excellent Divine Work, worthy the light and publishing, 
especially, in regard that Luther, in the said Discourses, did revoke his 
opinion, which he formerly held, touching Consubstantiation in the Sa- 
crament. Whereupon the House of Commons the 24th of February, 
1646, did give order for the Printing thereof. 

Thus having been lately desired to set down in writing the relation of 
the passages above-said concerning the said book, as well for the satisfac- 
tion of judicious and godly Christians, as for the conservation of the per- 
petual memory of God's extraordinary Providence iu the miraculous pre- 
servation of the aforesaid Diviue Discourses, and now bringing them 
again to light : i have done the same according to the plain truth thereof, 
not doubting but they will prove a notable advantage of God's glory, and 
the edification of the whole Church, and an unspeakable consolation 
©f the good and every particular member of the same. 

Given under my Hand the Third day of July, 1650. 

HENRY BELL. 



A COPY OF THE ORDER 

FROM THE 

HOUSE OF COMMONS. 

24th February, 1646. 

WHEREAS Captain Henry Bell hath strangely discovered and found 
a Book of Martin Luther's, called, his Divine Discourses, which was for 
a long time very marvelously preserved in Germany : the which book, 
the said Henry Bell at his great costs and pains hath translated into the 
English out of the German Tongue, which Translation and substance 
thereof is approved by the Reverend Divines of the Assembly, as appears 
by a Certificate under their hands 

It is Ordered and ordained by the Lords and Commons assembled in Par- 
liament, that the said Henry Bell shall have the sole disposal and benefit of 
Printing the said Book translated into English by him as aforesaid, for 
tbp space of fourteen years, to commence from the date hereof. And that 
Done do Print or Re-print the same but such as shall be licenced by the 
said Captain by Authority under his hand. 

HENRY ELSYNG. 
A True Copy. 

THE TESTIMONY OF J. AURIFABER, DOCTOR OF DIVINITY 
CONCERNING LUTHER's DIVINE DISCOURSES. 

AND whereas hitherto I have caused certain tomes of the Books, Ser- 
mons, Writings, and Missives of Luther to be printed at Eiskben, so have 
I also now finished this tome of his Discourses, and have ordered the same 
to be printed, which at the first were collected together out of the Manu- 
scripts of these Divine Discourses, which that Reverend Father Anthony 
Lauterbach himself noted and wrote out of the holy mouth of Luther, and 
-afterwards the same by me were collected into sure and certain Loci Com- 
munes, or, Common-places, and distributed. 

And whereas I Joannes Aurifaber (in the years 1545 and 1546, before 
the death of that most famous divine Luther) was much with and about 
him, and with all diligence writ and noted down many most excellent His- 
tories and Acts, and other most necessary and useful things which he re- 
lated : I have therefore set in order and brought the same also into this 
tome. 

Now forasmuch as very excellent declaration is made in this tome of all 
the Articles and chief points of Christian Religion, Doctrine and Faith; 
and also therein aTe found necessary Rules, Questions and Answers, many 
fair Histories, all sorts of Learnings, Comforts, Advices, Prophecies, 
Warnings and Admonitions ; 1 have therefore thought it a thing fitting 
to dedicate the same to your Highnesses, Graces, Honors and Worships, 
&c. as special favorers, protectors, and defenders of the Doctrines which 
God, through Luther, hath cleared again, to the end that by diligent 
reading therein, you may be President, and give good examples to others, 
to your subjects, citizens, &c. diligently to love, to read, to affect the same, 
and to make good use thereof, as being fragments that fell from Luther's 
Table, and therewith may help to still, to slake and to satisfy the spiritual 
hunger and thirst of the soul. For these most profitable Discourses of 
Luther, containing such high spiritual things, we should in no wise suffer 
to be lost, but worthily esteem thereof, whereout all manner of learning, 
joy, and comfort may be had and received. 

Dr. AVR1FABER, in his Preface to the Book. 

Given at Eislebcn, July 7th. 1560, 



1817, 

The following Interesting Account was received by the Publisher, 

FROM THE 

REV. DR. STEINKOPFF, 

BKINCf AN ACCOUNT OF THE THIRD CENTENARY SINCE THE 
REFORMATION. 



IT was on the 31st of October 1517, that Martin Luther, the cele- 
brated Saxon Reformer, issued bis famous ninety-five Propositions against 
the shameful sale of Indulgences by the See of Rome, and thus gave rise 
to a Reformation of many abuses, which had for ages degraded and pol- 
luted the Church of Christ. It was known that the third Jubilee of this 
highly interesting event, was to be celebrated in the most solemn manner 
throughout the Protestant Churches on the Continent on the 31st of Oct. 
last, and the 1st, and 2d days of November. 

In order to take their humble share in the general joy and gratitude 
manifested on this occasion by their Continental Brethren, the Ministers, 
Elders, Churchwardens, and Members of the German Lutherian Churches 
in the Savoy, Strand, and in Little Ailie-street, Whitechapel ; united 
together for a solemn Commemoration of this most important transaction. 

In the evening 6T the 31st of October an introductory Discourse was 
delivered by the Rev. Dr. Schwabe, in which he gave a concise but 
comprehensive account of the rise and progress of the Reformation in so 
clear and interesting a manner, that he was requested to publish it. On 
Sunday morning, the 2d of November, a Sermon was preached before a 
numerous and highly respectable audience, among which, were several 
Foreign Ambassadors and Secretaries of Legation, by the Rev. Dn. 
Steinkopff; his text was Psalm exxvi. 3. The Lord has done great 
things for us whereof we are glad. After having given a short delinea- 
tion of the dreadful coiruptions of the Church in the middle ages of 
darkness and superstition, he dwelt on the Character and the Merits of 
Luther and Melancthon, as well as on those of Frederick the Wise, Elec- 
tor of Saxony, the great protector of Luther, and of Gustavus Adolphus, 
King of Sweden. The Preacher then called on his audience, to manifest 
their gratitude, first to God, and next to the great instruments of his 
mercy, to unite in spirit with all their Continental Fellow-Christians, jq 
rejoice in the great Work, already accomplished ; to deplore the corrup- 
tions, which have even crept into the Protestant Church, and impartial iy 
to examine themselves whether they acted as consistent professors of a 
purer and more Scriptural faith. 

He also earnestly exhorted them to value, read, and obey that Bible, 
-which to Luther and the other Reformers was more precious than gold, 
and much fine gold, and of which that illustrious Character had left so 
excellent a translation in their vernacular tongue : to walk worthy of the 
Gospel of Christ, simply and firmly to adhere to the Protestant faith, and 
never to suffer them elves to be shaken in a. steady attachment to it, either 



( xliv ) 

by the allurements or threatening of a deceitful and hostile world. At 
the same time he affectionately intreaAed them, to exercise the most per- 
fect toleration and Christian charity towards all those of a different Creed, 
and not to endeavour to force their opinions on othersin a spirit of bigotry 
and proselytism, but to adopt the only effectual means of conviction, that 
of a pure, holy, benevolent, and Useful life. He conciuded with an appeal 
to his hearers for their benevolent contributions, to be applied partly for 
the gratuitous distribution of Luther's Bible, and partly for the temporal 
relief of their necessitous Countrymen. 

The Church was decorated in a similar manner as the English Churches 
are on Christmass-Day. On the front of the pulpit was incribed the 
Name of Luther ; above it appeared the first line of his celebrated Hymn : 

" EirC veste Burg ist unser Gott" 
A strong Tower is our God. 

Below Luther's name was seen that of the discreet, learned and meek Me- 
Jancthon. On both sides Were those of Frederick the Wise, and GtKstavus 
Adolphus, the latter of whom sacrificed his life in the defence of the 
rights and liberties of the Protestant Church. 

On Sunday morning, the 9th of November both congregations united in 
Dk. Schwabe's Church, where the Prussian, Saxon, and Bavarian Am-* 
feassadors, with several other Gentlemen of distinction attended. 

Owing to the most unexpected and universally lamented death of HER 
ROYAL HIGHNESS THE PRINCESS CHARLOTTE OF WALES, 
all intended decorations were entirely omitted, and the Pulpit and Altar 
hung with black. A peculiar solemnity prevailed. The emotions of sacred 
joy and fervent gratitude felt on account of the glorious emancipation of 
the Protestant Churches from the shackles of papal superstition, were 
mingled with feelings of the deepest grief, and expressions of the sincerest 
regret and sympathy. Dn. Schwabe's text was taken from Rev. iii. 11. 
Hold that fast, which thou hast, that no man take thy Crown, 

He chiefly dwelt on the inestimable privileges and blessings, inherited 
by the Protestants of our days from their noble Ancestors, the Reformers, 
snd reminded them of their sacred duty to maintain them inviolate, and 
to deliver them entire and unimpaired to their posterity ; to which he 
added some powerful motives calculated to quicken and stimutale Protes- 
tants to a faithful discharge of their obligation. 

The solemnities of the Jubilee closed with an Evening Sermon, preached 
at the Savoy, by the Rev. Dit. Steinkopff, from Psalm lxxii. 18, 19. ; 
after which a Collection was made for the British and Foreign Bible- 
Society, and the following Anthem sung : O give thanks unto the Lord, 
call upon his name ; make known his deeds among the People. 

The Collections made after the various services, amounted to upwards 
of £100. and a Spirit of union, love, and gratitude prevailed, which wilt 
long be remembered by those who had the happiness to attend these 
sacred festivities. 

Oh, that Protestants may never be insensible to their invaluable privi- 
leges, that they may never became traitors to their most holy faith, nor 
disgrace it by an unholy life, but adorn it by their whole walk and conver- 
sation, that the name of God may be glorified in and by them, their ad- 
versaries confounded, and all candid and impartial men be constrained tt 
say., that God is with them iu deed and ill truth. 



COLLOQUIA; 

OR, 

THE FAMILIAR 

OF THAT GREAT MAN OF GOD, 

DB. MARTIN LUTHEM^ 

OF HAPPY MEMORY, 

Which he held for many Years together with Learned Men, also with 
Strangers, and those that ordinarily conversed with him, 

fttikm from fits ofott JWoutf), &t. 

And committed to Writing- by several Godly Divines ; and diligently gathered together 
and set down here according to the Articles of our Christian Religion. 

CHAP. I. 

Of the Word of God ; or the Holy Scriptures contained in the Bible. 

THE Bible, or Holy Scripture, is like a fair and spacious orchard, 
wherein all sorts of trees do grow, from which we may pluck divers kinds 
of fruits ; for in the Bible we have rich and precious comforts, learnings, 
admonitions, warnings, promises, threatening^, &c. 

Proofs that the Bible is the Word of God. 

THAT the Bible is the Word of God, the same I prove as followeth. All 
things that have been and now are in the world, also how it now goeth 
and standeth in the world, the same was written altogether particularly at 
the beginning, in the first Book of Moses concerning the Creation. And 
even as God made and created it, even so it was, even so it is, and even so 
doth it stand to this present day. And although King Alexander the 
Great, the kingdom of Egypt, the empire of Babel, the Persian, Grecian, 
and Roman Monarchs, the Emperors Julius and Augustus, most fiercely 
did rage and swell against this book, utterly to suppress and destroy the 
same ; yet notwithstanding, they could prevail nothing : they are all gone 
and vanished ; but this Book, from time to time, hath remained, and will 
remain unremoved, in full and ample manner, as it was written at the first. 
But who kept and preserved it from such great and raging power ? or, 
Who defendeth it still ? Truly no human creature, but only God himself, 
who is the right Master thereof : and it is a great wonder that it hath 

A 



H LUTHER'S DIVINE DISCOURSES* 

been so long kept and preserved, for the devil and the World are grea^: 
enemies unto it. The devil (doubtless) hath destroyed many good books 
in the Church, as he hath rooted out and slain many saints, concerning 
whom we have now no knowledge. But (no thanks unto him) the Bible 
he was fain to leave unmeddled With. In like manner Baptism 5 , the Sacra- 
ment, and the Office of Preaching, hath remained among us against the 
power of many tyrants and heretics that have opposed the same. These 
our Lord God hath kept and maintained by his special strength. Homer, 
Virgil and such like, are profitable and ancient books ; but, in comparison' 
of the Bible, they are nothing to be regarded. 

By whom and at what Times the Bible was translated. 

TWO hundred forty-one years before the humanity of Christ, the Five 
Books Of Moses, and the Prophets/ were translated out of the Hebrew into 
the Greek tongue by the Septuagint Interpreters, the seventy doctors or 
learned men then at Jerusalem, in the time of Eleazer the High-Priest, at 
the request of Ptolemeus Philadelphus, King of Egypt; which King 
allowed great charges and expences- for the translating of the same. 

Then, one hundred twenty-four years after the birth of Christ his death 
and passion, the Old Testament was translated out of Hebrew into Greek 
by a Jew, named Aquila (being converted to the Christian faith), in the 
time of Adrian the Emperor. 

Fifty and three years after this Aquila, lire Bible was also translated by 
Theodosius. 

In the three and thirtieth year after Theodosius, it was translated by 
Symmachus, under the Emperor Severus. 

Eight Years after Symmachus, the Bible was also translated by on* 
(whose name is unknown), and the same is called the fifth translation. 

Afterwards the Bible was translated by Hieronymus (who first mended 
and corrected the Seventy Interpreters") out of Hebrew into the Latin 
tongue, which translation we use to this day in the Church. And truly he 
did enough for one man ; But be had not done amiss if he had taken one or 
two learned men to his translation besides himself, for then the Holy Ghost 
would more powerfully have been discerned, according to Christ's saying 1 : 
" Where two or three be gathered together in my name, there will I be in 
the midst of them." And indeed translators or interpreters ought not to be 
alone, for good and apt words do not always fall to one single man. And 
so long' as the Bible was in the Church of the Gentiles, it was never yet in 
such perfection, that it rould have been read so exactly and significantly 
without stop, as we have prepared the same here at Wittemberg, and 
(God be praised) have translated it out of Hebrew into the High Germai* 
tongue,? 

Of the Differences between the Bible and other Books., 

THF/ Holy Scripture, is full of divine gifts and virtues. The books of 
the Heathen taught nothing of Faith, Hope, and Love ; nay, they knew 
nothing at all of the same ; their books aimed only at that which was pre-; 
sent, at that which, vcith natural wit and understanding, a human creature 
was able to comprehend and take hold of ; but to trust in God and hoj^e in 
the Lird, nothing was written thereof in their books. In the Psalms and 
in Job we may see and find how those two- books do treat and handle of 
Faith, of Hope, of Patience, and Prayer, 

To be short, the Holy Scripture is the best and highest book of God, 
full of comfort inf all manner of trials and temptations ; for it tearheth of 
Faith, Hope, and Love, far ^herwise than by human reason and isndkr- 



LUTHER'S DIVINE DISCOURSES, 3 

standing r an be comprehended. And, in times of troubles and vexations, 
it teacheth how these virtues should light and shine; it teacheth also, that 
after this poor and miserable life, there is another which is eternal and 
everlasting. 

What we ought chiefly to seek for in the Bible, and how we ought to 
study and learn the Holy Scriptures. 

THE chief lesson and study in Divinity is, well and rightly to learn to 
know Christ, for he is therein very friendly and familiarly pictured unto us. 
From hence St, Peter saith : " Grow up in the knowledge of Christ" ; and 
Christ himself also teacheth that we should learn to know him only out 
of the Scriptures, where he saith ; " Search the Scriptures, for they da 
testify of me." 

We ought not to measure, censure, and understand the Scriptures ac- 
cording to our own natural sense and reason, but we ought diligently by 
prayer to meditate therein, and to search after the same. The devil and 
temptations also do give occasion unto us somewhat to learn and under- 
stand the Scriptures by experience and practice. Without trials and teui- 
tations we should never understand any thing thereof; no, not although 
we diligently read and heard the same. The Holy Ghost must be the only 
master and tutor to teach us therein, and let youth and scholars not be 
ashamed to learn of this tutor. When I find myself in temptation, then 1 
qnickly lay hold and fasten on some text in the Bible which Christ Jesus 
iayeth before me ; namely, " that he died for me," from w hence I have 
and receive comfort. 

That we should diligently read the Texts of the Bible, and stay ourselves 
upon it as the only true Foundation. 

WHOSO layeth a good foundation and is a substantial Text-man, that 
is, he that is well grounded in the Text, the same hath whereupon he 
surely may keep footing, and runneth not lightly into error. And truly 
the same is most necessary for a Divine ; for, with the texts and grounds 
of the Holy Scriptures, I dazzled, astonished, and overcame all my adver- 
saries ; for they approach drearningly and lazily ; they teach and write 
according to their natural sense, reason, and understanding, and they think 
the Holy Scriptures is a slight and a simple thing; like the Pharisee, who 
thought a business soon done, when our Saviour Christ said unto him, " Do 
that, and thou shalt live." The sectaries and seducing spirits understand 
nothing in the Scriptures ; but with their fickle, inconstant, and uncertain 
books, which they have devised, they run themselves into error. 

Whoso is armed with the Text, the same is a right pastor ; and my best 
advice and counsel is, that we draw water, out of the true fountain, that is, 
diligently to read in the Bible. He is a learned Divine that is well groundad 
in the Text : for one text and sentence out of the Bible is of far more esteem 
and value than many writings and glosses, which neither are strong - , 
sound, nor armour of proof. As, when I have that text before me of St. Paul, 
where he saith : " All the creatures of God are good, if they be received 
with thanksgiving. This text sheweth, that what God hath made is good. 
Now eating, drinking, marrying &c. are of God's making, therefore they 
are good. But the glosses of the Primitive Fathers are against this text : 
for St. Bernard, Basil, Dominicus, Hieronymus, and others, have written 
far otherwise of the same. But I prefer the text before them all, and it i*; 
far more to be esteemed of than j>11 their glosses; yet, notwithstanding, in 
Popedom, the glosses of the Fathers were of higher regard than the bright 
and clear text of the Bible; through which great wrong oftentimes is 

A 2 



4 luther's divine discourses. 

done to the Holy Scriptures ; for the good Fathers (a? Ambrose, Bazil, 
and Gregory) have oft-times written very cold things touching the Divine 
word. 

That the Bible is the Head of all Arts* 

LET us not lose the Bible ; but with all diligence, and in God's fear, 
read and preach the same ; for if that remaineth, flourisheth, and be taught, 
then all is safe. She is the head and empress of all faculties and arts. If 
Divinity falleth, then whatsoever remaineth besides is nothing worth. 

Of the Art of the School Divines in the Bible. 

THE art of the School Divines with their speculations in the Holy Scrip- 
tures, are merely vain and human reasonings, spun out of their own natural 
wit and understanding, of which I have read much in Bonaventura ; but he 
had almost made me deaf. I fain would have learned and understood out 
of that book, how God and my sinful soul had been reconciled together ; but 
of that there was nothing to be found therein. They talk much Of the 
union of the will and understanding, but all is mere fantasy and folly. The 
right and true speculation is this : " Believe in Christ ; do what thou 
oughtest to do in thy vocation, &c." This is the only practice in Divinity. 
Also, Mystica Theologia Dionymis a mere fable and a lie, like to Plato's 
Fables ; All is something, and all is nothing: and so he leaveth all hang- 
ing frivolous and idle. - 

True and upright Divinity consisteth in the practice, use, and exercise ; 
her foundation is Christ, she taketh hold by faith on his passion, death, 
and resurrection. All those that concur not with us, and have not this 
doctrine before their eyes, the same do feign unto themselves but only a 
speculated Divinity, according to their carnal sense and reason, and ac- 
cording as they use to censure in temporal causes ; for no man can divert 
them from these opinions, namely, whoso doth good works, and liveth an 
honest and civil kind of life, the same is an upright Christian, and he is 
well and safe; but they are therein far deceived, for this is the truth in- 
deed ; whoso feareth God, and trusteth in him, the same most surely will 
be well and safe at last. 

Therefore these speculating Divines belong directly to the devil in hell. 
They follow their own opinions, and what with their five senses they are 
able to comprehend; and such is also Origen's divinity. But David is of 
another mind, he acknowledgeth his sins, and saith ; " God be merci- 
ful to me a sinner." At the hands of these sophisticated Divines, God can 
scarcely obtain, that he is God alone ; much less can he find this favour of 
them, that they should allow only him to be good and just, nay, very hardly 
will they yield, that he is an immortal God. 

That no one is able to search, or to study out the depth of the Bible. 

THE Holy Scripture is such a wisdom which no man is able to learn and 
study out ; we must continually remain scholars therein, for we cannot suffi- 
ciently sound out the depth of one word in Holy Scriptures; we have and 
keep but only the firstlings, and when we think we understand much therein, 
then have we scarcely learned ABC. Who is able to know himself? 
we see and find how badly man's heart is spoiled and poisoned by original 
sin, which is deeply rooted in us ; so is likewise God's will far deeper, 
which with our five senses we can neither comprehend nor understand. 
Who is able to comprehend this one sentence, where St. Peter saith : 
" Rejoice, inasmuch as ye are partakers of Christ's sufferings ?" Here St. 
Pfcter will have us to rejoice in our deepest misery and trouble, yea, surely, 






LUTHER'S DIVINE DISCOURSES.. 5 

even as willingly as a child kisseth the rod. But let those Epicures go, 
those proud and insolent worldly-wise men that contemn and scorn the 
holy writ, and think they have studied out the same, as Doctor Jacob 
Schenck and Michael Cocleus, who are a plague and a poison to Religion, 
and whose fruits and ends of contemning of God's word will turn to madness 
and blindness. Ah, Lord God ! how dare we presume to deal so wickedly 
in thy holy sanctuary, and cast under feet thy Word and Scripture, to 
master and to wrest the same after our carnal wisdom and understanding, 
and to be slow and cold in thy Divine Word, when the Gentiles in their 
false Religion were so fervent and zealous, that the women and matrons 
swept their temples and churches with the hair of their heads. 

And as on the one side we understand not God's Word, so on the 
other side we are not able to conceive and censure any thing of God's 
doings and proceedings in this world. And this was well seen in 
Adam, when he had but two sons, the first-born named Cain, that is, a 
house-father: this son, as Adam and Eve thought, should have 
been the man of God, and the blessed seed that should have crushed 
the serpent's head. Afterwards, when Eve became with child 
again, then they hoped to have gotten a daughter, that their loving son 
Cain might have a wife ; but she bearing again a son, called his name Abel, 
that is, Vain and nothing worth ; as if she would say, My hope is now gone, 
and I am deceived. But this was a figure of the world and the true Church, 
from whence we learn how it useth to go in this world; for Cain, that 
ungodly wretch, was a great man, and Lord in the world; but Abel, that 
upright, good, and godly man, must be the out-cast, nothing at all esteemed 
of, he must be subject to his wicked brother, and of him suppressed. 

But before God the case was quite and clean contrary; for Cain was of 
God rejected, but Abel accepted and received, and was the loving child of 
God. And the like is daily seen and practised here on earth, therefore we 
ought not to regard the course and proceedings in this world. Ismael had 
also a fair name, and was called a hearer of God ; but Isaac was nothing- 
worth. Esau was named the Actor, and the man that should do the deed; 
Jacob was of no value. Likewise, the name Absalom is a father of Peace. 
Such fair and glorious colours the ungodly do always carry in this world ; 
but in truth, and in the act, they are contemners, scoffers, and rebels. 
These and the like fellows we (God be praised) out of God's Word are 
able to censure and to know them; therefore let us hold the Bible in pre- 
cious esteem, and diligently love and read the same. 

To the understanding of the worldly-wise, there is no lighter nor more easy 
art then Divinity, and to understand God's Word; for the children of the 
world, and almost every man, will be held and reputed for experienced 
people in Divininty; but they shoot far from the mark. I would give all 
my fingers, three excepted, on condition that I could find Divinity so easy 
and so light as they take it to be. The cause which maketh people think 
Divinity so easy and light, and so*soon to be learned, is this ; they are soon 
weary of the same; they are quickly filled and cloyed therewith. And 
even so we found it by experience in the world, and so we must leave and 
let it remain. 

I intended many times well and thoroughly to search and find out 
the Ten Commandments ; but when I began at the first words, " I am the 
Lord thy God," there stuck I fast ; the very first word [i] put me to a 
non-plus. Therefore he that hath but one only word of God to his text, 
and out of that word cannot make a sermon, he shall never be a good 
Preacher. I am content and satisfied that I know but a little what God's 



45 LUTHER'S DItlNE DISCOURSES. 

Word is, and do take great heed that I murmur not against such my small 
knowledge which God hath given me. 

I have grounded my preaching upon the literal word ; whoso pleaseth; 
may follow me, he that wili not may chuse. I challenge St Peter, St. Paul, 
Moses, and all the Saints, who were not able fundamentally to understand 
one only word of God on which they had not continually to learn; for the 
Psalm saith, His wisdom is infinite, &c. True it is, the Saints do know 
God V Word, and they can speak thereof, but the practice will not follow; 
therein we are and remain always scholars. 

The School Divines gave a fine comparison touching the same. It is 
therewith (say they) as with a sphere or round globe, which, lying on a 
table, toucheth upon it but only with one point ; whereas, notwithstanding, 
the whole table supporteth the globe wholly and altogether. I am an old 
Doctor of Divinity, yet to this day I am not come out of the children's 
learning; that is, the Ten Commandments, the Creed, and the Lord's Pray- 
er. 1 confess seriously, that as yet I understand them not so well as I should, 
for if I rightly understood and did believe but only these few words (Father 
which art in heaven), that God, (who made heaveii and earth, and created 
all creatures, and hath all things in his hand and power) were my Father, 
then I should certainly conclude with myself, that I also am a Lord of 
lieaven and earth, that Christ is my brother, that Gabriel is my servant, 
that Raphael is my Coachman, and that all the Angels in my necessities 
are my attendants; for they are given unto me of my heavenly Father to 
keep me in all my ways, that unawares I should not dash my foot against 
a stone. To conclude, it must needs follow, that every thing is mine. 
But to the cftd our faith may be exercised and confirmed, our heavenly 
Father therefore suifereth some of us to be cast into the dungeon, some to 
be drowned in water, &c. As then we see and find how finely we under* 
stand these words, and how faith quivereth and striveth, and how great 
our weakness is ; then we begin to think and to say, Ah, who knoweth 
whether that be true or not which is written in the Scriptures? 

Therefore this one word {Thine) or (Our) is the hardest in Holy Scrip- 
ture, as is to be seen in the First Commandment, '* I am the Lord thy 
God/' The heretic Campanus (and also others like himself) do call this 
plercphoriam, or a certainty of the doctrine, the inherited and natural 
pride of the heart, and presumption when one persisteth stiff in his opinion 
which he hath conceived and fastened upon, and which, according to his 
natural understanding, he hath set forth in writing. 

Let no man think that he Ijath any experimental knowledge of the. 
Scriptures, except he hath for some years been conversant with the doe- 
trine of the Prophets, of John the Baptist, and of the Apostles. To con- 
clude, It was a work of great wonder rightly to understand God's Word, 
concerning which Luther (two days before his death at lslebia, anno 1546) 
did write these lines following, and left them lying MP on hi? table, which 
afterwards I Joannes Aurifaber, copied but, and Doctor Justus Jonas took 
the paper on which they were written away with him: 

1. No one can understand. Virgil in his Bucolics, unless he has been a 

Shephardfve Years. 
No one can understand the Georgics of Virgil, except he has been 
Jive Years a Husbandman. 

2, No one, fin my opinion J, can thoroughly comprehend the Epistles of 

Cicero,' except he has been twenty Years engaged in some eele~ 
briUed Republic. 



feUTHER's DIVINE DISCOURSES. It 

8. Let no one think that he has sufficiently investigated the Holy Scrip- 
tures, unless with the Prophets, Elijah, Elias, John the 
Baptist, Christ, and the Apostles, he has governed the Churches 
for a hundred Years. 

Presume not to dispute the divine JEnead: hut in a reverent posture 
adore its truths (steps J. 

This is a true copy, February 16, 1546. 

The wise of the world, arid the great ones, tinderstaJnd not God's Word * 
tout God hath revealed it to the poor contemned simple people, as our Sa- 
viour Christ witnesseth, where he saith; "I thank thee, O Father, Lord 
of heaven and earth, because thou hast hid these things from the wise and 
prudent, and hast revealed them unto Babes, &c." from whence St. 
Gregory says well and right; That the Holy Scripture is like a water, 
Wherein an Elephant swimmeth, but a little sheep goeth therein upon his 4 
feet. 

The world remains the Worlds that is, she is the spouse of the devih 
The world saith now, as the Pharisees said to their Servants, (whom they 
had sent to take Christ prisoner) : " Are ye also deceived? have any of 
the Rulers or Pharisees believed in him? This people that knoweth not 
the law are accursed." Even so saith now the world; Do any of the great 
Princes and Popish Bishops believe in the doctrine of the Gospel, whichs 
Caod hath brought again to light. 

Before the Gospel came amongst us, no labour nor cost was spared* 
(meaning) to obtain a gracious God ; na}^, people hazarded their lives: 
they marched heavy laden to St. James's, they tormented themselves to 
death, and were plagued with wonderful darkness and blindness. But now 
when God, in his Word, freely and for nothing, doth offer to people the 
remission of their sins, and with the Holy Sacrament contirmeth the same, 
(nay, he earnestly threateneth, and saith; "Except ye believe, ye shall 
surely perish,") we will have none of that. Insomuch that we m\\ be 
either the vilest wicked wretches, Or else the most abominable seeming 
workers of holiness. 

I remember a Fable which fitteth very well for these times, and for fh'i* 
purpose, discoursed of before. A Lion making a great feast, invited all 
the beasts thereunto, and with them also he invited swine: Now, as all 
manner and sorts of dainties were brought and set before the guests, the* 
swine demanded if Brewer's grains might be had for them? even so in 
these days it is with our Epicures i we Preachers bring and set before 
them in the Church the most dainty and costly dishes, as Everlasting- 
Salvation, Remission of Sins, and God's Grace; but they, like swine, 
cast up their snouts, and root after Dollars, Crowns, and Ducats: and 
Why ? " Because the natural man receiveth not the things of the Spirit 
of God." 

The cause why such great wickedness, unfhankfulness, contemning, and 
falsifying of God's Word ariseth in the world, (after the Gospel now shiu- 
eth again, and Antichrist is revealed and beat down to the ground), is 
this: Before the light of the Gospel was brought in again, people did not 
plainly see, nor know their sins : but now, seeing the bright morning staF 
doth arise and shine, the whole World therefore (like drunken bolts) do 
awake, as out of a dead sleep, and do see their sins, which before, in the 
dark night, they could neither know nor discern. 

I hope the last Day of Judgment is not far, I persuade myself verily 
it will not be absent full three hundred years longer; for God's Wo.d 



S luther's divine discourses. 

will decrease and be darkened for want of true shepherds and servants of 
God. The voice will sound and be heard ere long- : Behold, the Bride- 
groom cometh. God neither will nor can suffer this wicked world much 
longer, but must strike in with the dreadful day, and punish the contemn- 
ing of his Word, and so will quite beat out the barrel's head. 

I will, God willing, provide and use diligence, that after my departure 
an upright Church and Schools be left to our posterity, to the end they 
may know how they ought uprightly and Christian-like to teach, and 
govern. Although the great unthaukfulness, contempt of God's Word, 
and the world's wilfulness maketh me to fear that this Light will not stand 
nor shine long, for God's Word hath always had its certain course. 

Such heaviness and misery will follow upon the future famine of God's 
word, as the like was never known from the beginning of the world, ac- 
cording as Christ saith, Matt. 24. and as now already such calamity be- 
ginneth, and is hard athaud : namely, the suppressing ofGod's Word and 
his servants through Tyrants and Heretics ; plaguing and tormenting 
people's consciences through sects and seducements, in such fearful sort 
that they know not which way to turn themselves, or which doctrine is 
true or false. No greater mischief can ever happen to Christian people 
than when God's Word is taken from them and falsified, that they have it 
not pure and clear. God grant that we and ours may not live to see such 
mischief take effect. 

When we have God's Word pure and clear, then we are secure, we are 
negligent and regard it not, we think it will always so remain ; we do not 
watch and pray against the devil who is ready to tear the Word out of our 
hearts. It goeth with us as with travellers, who, so long as they are on the 
right way, are secure and careless, but when they go astray into woods or 
bye-ways, then they are careful which way to take, whether this or that 
way be the right; even so are We secure by the pure doctrine of the Gos- 
pel ; we are sleepy and negligent; we stand not in God's fear nor defend 
ourselves with prayer against the devil. But those that entertain errors 
are highly busied, yea, they are very careful and diligent how to keep and 
maintain the same. 

Of the future Want of upright and true Preachers of God's Word. 

IN a short time will be such want of upright Preachers and Ministers, 
that people would be glad to scratch out of the earth these good and godly 
Teachers now living, if they might but get them ; then they will see what 
they have done in molesting and contemning the Preachers and Ministers 
of God's Word. Of Physicians and Lawers there are enough (if not too 
many) to serve the world; but a country hath need of two hundred Minis- 
ters, where one Lawyer is sufficient. My most gracious Lord the Prince 
Elector of Saxony, hath enough of twenty Lawyers in all his territories ^ 
but he must have near six thousand Preachers and Ministers. 

Where God's Word is truly taught, there the People are most Wicked* 
AT all times, and in all places, from the beginning of the world, where 
God's Word hath been taught and preached pure and clearly, there thfe 
people have been most wicked, and all manner of sins have flourished. As 
in the time of Noah, of Abraham, of our Saviour Christ, and the Apostles, 
for then the world lived most ungodly, they were ungrateful people, and 
went on in all wickedness. Even so now in our time, people are more pre- 
smnptous, more proud and covetous thau at any time before they have 
been. We will now unwillingly help a poor man with a farthing ; yet, at 
last, we would willingly hasten to repentance, but (I fear) too late. 



LUTHER'S DIVINE DISCOURSES. V 

Luther's Prophecy concerning his Doctrine, which now ice see fulfilled. 
THOSE that in my lifetime do refuse to have the kernel of my doctrine, 
will after my death be glad to enjoy the shell if they could get it. Let 
every one in time prepare himself to reap while it is yet harvest and, as 
Christ saith, " He that followeth me shall not walk in darkness ' 

That we are weary of God's Word, and do contemn the same. 

KINGS, Princes, Lords, Gentry, and almost every one will understand 
the Gospel far better than I, Martin Luther, yea, or St. Paul himself (as 
they think) ; for they take themselves to be wise and full of policy. But 
they scorn and contemn not us poor Preachers and Ministers, but they 
scorn and despise the Lord and Governor of all Preachers and Ministers, 
who hath sent and commanded them to preach and teach. He will scorn 
and contemn them again in such sort, that they shall feel it with smart; 
even he that saith : " Whoso heareth you, heareth me ; and whoso 
toucheth you, toucheth the apple of mine eye." The great ones will rule and 
govern, but they know not how. The Pope, indeed knoweth how to rule 
all and every where ; for the meanest Papist can rule more than ten of the 
chiefest Protestant Courtiers, neither must they once frown or be displeased 
thereat, 

That the World's Unthankfulness is great for God's Word. 

WE have, God be praised, the Divine Word and the Sacraments pure ; 
but we know not what an inestimable treasure this is, that the son is 
given and delivered to death for the servant. In requital for such good- 
ness and benefit, the servant is not only unthankful, but prooeedeth also to 
slay the father together with the son that hath redeemed him. This is too 
much, and thereupon must follow all manner of heavy punishment. 

The Gospel now (God be praised) is come into Sweden, Denmark, and 
other foreign parts, yea also, it is preached in Hungary, even where the 
Turks do rule; and from thence they send hither to Wittemberg such as 
are called to be Ministers, to receive orders here from us ; witness, the 
Reformation of the Church in Karinthia. The Lord's name be praised, 
who will prevail in the midst of his enemies, and who, under the Cross, 
will be known. For tyranny, persecution, and the raging of the Pope, 
neither must nor can expel and drive away God's Word from us; but it is 
our cursed ingratitude, our weariness and loathing of the Gospel, I fear, 
will banish it away. 

That the Heretics do contemn God's Word. 

ALL heretics and seducers do contemn God's Word, but we must not 
suffer ourselves to be seduced from the same. The Apostles (when Christ 
appeared unto them only in person, without the Word) thought they had 
seen a spirit, or a vision ; but so soon as he spake, then they were thereby 
comforted. The devil laboureth only to ungird this sword off from our 
sides, namely, the Word ; but the Holy Scripture saith, " Gird thy sword 
upon thy thigh, O thou most mighty," &c. that is as much as to say, 
Draw thy sword, cut and slash valiantly among the cursed blasphemers of 
God's Word. 

The Pope usurpeth and taketh to himself the power to expound and to 
construe the Scriptures according to his pleasure ; what he saith must 
stand and be spoken as from heaven. 

Therefore let us love and preciously value the Divine word, that thereby 
we may be able to resist the devil and his swarm. 

B 



10 LUTHER'S DIVINE DISCOURSES. 

That the Antinomians are contemners of God's Word, 

I AM credibly advertised by letters that, in the Bishopric of Wurtz- 
burgh, more then six hundred rich parishes lie now vacant without 
Preachers or Ministers, whereof little good will ensue. It will go even 
so with us, if we still go on in contemning God's Word and his servants. 

I discern such presumption at this time by the Antinomians (the as- 
saulters of the Law), that under the colour of fixing their trust in God's 
mercy, they dare presume to do what they list and please ; as if a believing 
person could not sin, but that the same is so holy, just, and upright, that 
we hath no need at all of the preaching of the Law ; for they flatter them- 
selves, that the Church is so upright and sincere, as was Adam in Para- 
dise ; to whom, notwithstanding God's wrath was revealed from heaven, 
when God said, " Adam, thou shalt eat of every fruit; but if thou eatest of 
this tree, thou shalt die the death. 

That the Persecutors of the Christians, and of God's Word, have no 
good fortune nor success. 

THE persecution of Dioclesian the emperor was exceeding great, for 
he did intend to slaughter and to destroy all the Christians. At one time 
he caused twelve thousand to be murdered; and when all , his hangmen 
were over wearied with slaughtering, and their axes and knives blunted, 
he then caused Nero's murdering tools to be brought, and so proceeded 
with slaughtering. He thought, through such tyranny, to scare and 
affright them from God's AVord ; but when he saw the same would not 
help, then he raged horribly against the women and female kind, with 
whom he dealt cruelly ; for he caused two trees to be forced and bowed 
down, the one against the other, and on each tree to bind an arm and a leg 
of a woman, and then to let the trees swiftly fly up again, and in that sort 
to rend and tear them in pieces : some he caused to be hanged naked and 
bare on a tree, by one arm or leg, until they died; would they cover their 
private parts, they might do it with the other arm, which was free. At 
last, seeing all this was in vain, and that the Christian matrons and 
women would not leave and forsake their loving Saviour, Jesus Christ, then 
he caused hot melting lead to be poured into the women before and behind, 
and so made an end of them. Now when the Roman empire was thus 
devasted of people, and had neither husbandmen, shoemakers, nor taylors 
then his subjects made suit unto him to cease his tyranny; for they feared 
if all the Christians should be destroyed, that then his kingdom would be 
left desolate, and lie like a wilderness. When the Emperor understood the 
same, and that all his raging and tyranny was fruitless, and fearing there- 
with that God's punishment would fasten upon him, then he forsook his 
kingdom and became a gardener, planted herbs and pruned trees, insomuch 
that this tyrant was glad to sutFer the Christians and Christendom to re- 
main, which he intended utterly to have rooted out. 

I believe that our Emperor, Charles, will undertake some deadly course 
and proceeding against the Gospel, so that thereby he, or his posterity, 
will lose and abandon all his territories in the Low Countries. 

Doctor Pommer, told me not long since, that at Lubec, in the Coun- 
cil-house, was found an old chronicle, or a prophecy, signifying, that 
about the year 1550, a great tumult would arise in Germany concerning 
religion; and in case the Emperor should mingle himself therein, he would 
lose all that he had. 

But I persuade myself that the Emperor will not at this time entangle 
himself in wars for the Pope's sake or pleasure, especially seeing wars 



luther's divine discourses. 11 

cost much money ; but if it were to be taken in band without money, I 
then verily think the Emperor, for his part, had long since begun some 
ungodly enterprise ; but to disburse money for the Pope's cause he is 
not very liberal. 

Anno 1546, in the same year which Luther died, the Emperor Charles 
took a war in hand against the States of the Augsburgh Confession, in. 
which John Frederick, Prince Elector of Saxony, was taken prisoner 
before the town of Mulburgh; at which time the Landgrave of Hessen, 
upon a safe conduct, went to the Emperor, at Hall, where notwithstanding 
his safe conduct, he also was cast into prison. Soon after this war, an 
alteration of religion was taken in hand at the Imperial Diet at Augsburgh, 
anno 1548, which they called the Interim, and whieh caused all manner 
of disquietude in Germany. After this w?rthe Emperor never had pros- 
perous success, neither at Costintz, at Magdeburgh, nor at Metz, which 
cities he intended to win again to the Empire, two of which cities were 
then under the French King ; at last the Emperor gave his Empire over 
to his brother, King Ferdinand, and himself retired into Spain, and in a 
pleasant-built house, near to a monastery, he ended his life. He caused 
twenty pieces of rich arras to be made, and therein wrought his Acts, on 
purpose to be hung up in cloisters of that house, to behold the same. He 
would oftentimes cause himself to be carried about those cloisters, viewing 
the said pieces, and would call to mind and consider what actions had 
passed in those wars ; what besiegings, what battles he had fought, what 
commanders he had had, and what fortunes aud disasters befel him therein. 
And when he was brought to that piece wherein, was pourtrayed the war 
at Sinalkalden, he would always there make a stand, and would behold 
the manner of the imprisoning of that most famous and virtuous Prince 
John Frederick, Prince Elector of Saxony, (of ever happy memory,) and 
with deep sighs would utter these words : " Ah, had I let thee alone to 
remain what then thou wast, so had I now been the same that then I was." 
And so it truly had been ; for after the imprisoning of that good and? 
godly Prince, the Emperor never had. any fortunate victories against his 
enemies. 

That People, out of mere Wilfulness, do set themselves against GocVs 

Word. 

HAD I known when I first began to write, what T now see and find,, 
namely, that people had been such enemies to God's Word, and so fiercely 
had set themselves against the same, truiy I had held my peace ; for I 
never should have been so couragious as to have fallen upon the Pope, 
and to have angered him, aud almost the whole Christian world with him. 
I thought at first that people bad sinned ignorantly, audi out of human, 
weakness, and not of set purpose, and wittingly to endeavour to suppress 
God's Word; but it pleased God to lead me on in the mouth of the cannon, 
like a bar-horse that hath his eyes blinded, and seeth not who runneth, 
upon him. Even so was I, as it were, tugged by my hair to the office of 
preaching ; but had I then known what now I know, ten horses should 
scarce have drawn me to it. Moses and Jeremiah also complained that 
they w 7 ere deceived. 

That the despisers of God's Word icill be severely punished. 

I HAVE lived to see the greatest plague on earth, namely the coi:*^ 

temning of God's Word, which is so great and fearful, mat it sur~ 

passeth all other plagues in the world ; for thereupon most surely folloT- 

eth all manner of eternal and corporal punishments. If I intended to 

B2 



12 luther's divine discourses. 

wish to one all bitter plagues and curses, I would wish him the contemning' 
of God's Word, for Ihen he would have them all at once come tumbling 
down upon him, both inward and outward misfortunes ; and what afterwards 
will follow they shall know to their costs. The contemning- of God's 
Word is the fore-runner and messenger of God's punishments, as the ex- 
amples do witness in the time of Lot, of Noah, and of our Saviour Christ, 

Never dispute with those who comtemn Gods Word. 

WHOSO yieldeth that the writings of the Evangelists are God's Word, 
such an one we arewilling to encounter with dispute ; but whoso denieth 
the same, with him we will not so much as change a word, and we ought 
not to converse nor dispute with such an one as rejecteth, the first principles : 
that is, the first grounds and chief points; as also the Heathens have said; 
We ought not to dispute with one that denies the first principles ; yet, 
notwithstanding, the Gentiles, the Jews, and the Turks do confess that the 
Bible is the Holy Writ,and indeed it hath the greatest and highest testimony 

Some are of opinion that the first Book, among the five books of Moses, 
was not writen by Moses himself. But what were that to the purpose 
though Moses did not write the same ? it is nevertheless Moses's book. 
. Such and the like cold and fruitless opinions and queslions we should 
reject; we should not hearken unto them, hut rather shun them. Like 
unto this, another said: Moses wrote, that the Birds and fowl lived in 
the water, when as, nothwithstanding, Moses in the same place will have 
it to be understood of the air: such questions ought to be answered with 
the like ridiculous questions: as to demand, Whether the beard, or the 
man was made first? for God on the fourth day created goats with beards, 
but it was the sixth day before Adam was created. 

The Bible was unknown in Popedom; -and Doctor Carlstad began to read 
in the Bible eight years after he had been Doctor in Divinity, at which 
time he andPetrus Lapinus were hunted by the adversaries to read St. Austin. 

Of the Archbishop ofMentz his Censure of the Bible. 

ANNO 1530, at the imperial Assembly at Augsburgh, Albertus, Bishop of 
Mentz, by chance had got into his hands the Bible, and for the space of 
four hours he continued reading therein; at last, one of his Council on a 
sudden coming into his bedchamber, unto him, who, seeing the Bible in 
the Bishop's hand, was much amazed thereat, and said unto him : What 
doth your Highness with that Book ? The Archbishop thereupon ans- 
wered him, and said: " I know not what this book is, but sure I am, all 
that is written therein is quite against us. 

That the Bible is hated of the Wordly-wise and of the Sophists. 

DOCTOR Ussinger (an Austin Friar, with me in the Monastery at 
Erfurt) said once unto me, as he saw that I diligently read and affected the 
Bible, Brother Martin, what is the Bible? Let us, said he, read the ancient 
Teachers, and Fathers, for they have sucked the juice and truth out of the 
Bible. The Bible is the cause of all dissention and rebellion. 

This is the censure of the world concerning God's Word; therefore we 
must let them run on their course towards that place which is prepared for 
them 

Of the errors which the Sectaries do teach concerning the Word of God. 
BULLINGER said once in my hearing, that he was earnest against the 
sectaries, as contemners of God's Word, and also against those who attri- 
buted too much to the literal Word; for, said he, such do sin against God 



Luther's divine discourses. 13 

and his almighty power, as the Jews did in naming the ark, God. But, 
said he, whoso holdeth a mean between them both, the same is taught 
what is the right use of the Word and Sacraments. 

Whereupon I answered him, and said : Bullinger, you err; you know- 
neither yourself, nor what you hold ; I mark well your tricks and fallacies. 
Zuinglius and Oecolampadius likewise proceeded too far in this your un- 
godly meaning ; but when Brentius withstood them, they then lessened 
their opinions, alledging, they did not reject the literal Word, but only 
condemned certain gross abuses. By this your error, you cut in sunder 
and separate the Word and the Spirit; you separate those that preach and 
teach the Word from God, who worketh the same ; you also separate there- 
by the Ministers that baptize, from God who commandeth it; and you 
think that the Holy Ghost is given and worketh without the Word; which 
Word, you say, is an eternal sign and mark thatfindeth the Spirit, which 
already and before possesseth the heart. Insomuch, according to your 
falsities, that if the Word findeth not the Spirit, but an ungodly person, 
then it is not God's Word ; whereby you define and hold the Word, not 
according to God who speaketh it, but according as people do entertain 
and receive it. You will only grant, that such is God's Word which puri- 
fieth and bringeth peace and life ; but seeing it worketh not in the ungod- 
ly, therefore it is not God's Word. You teach that the outward Word is 
like an object, or picture, which signifieth and presenteth something; you 
measure the use thereof only according to the matter, like as a human 
creature speaketh for himself; you will not yield that God's Word is an 
instrument through which the Holy Ghost worketh and accomplished his 
work, and prepareth a beginning to righteousness or justification. In these 
errors are you drowned, so that you neither see nor understand yourselves. 

A man might vex himself to death against the devil, who, in the Papists, 
is such an enemy to God's Word. The devil seeth and feeleth that the 
external Word and preaching in the Church doth him great prejudice, 
therefore he rageth and worketh these errors against the same ; but, I hope 
God ere long will look into it, and will strike down the devil with these 
seducers. 

A true Christian must hold for certain, and must say, That Word which 
is delivered and preached to the wicked, to the dissemblers, and to the 
ungodly, is even as well God's Word, as that which is preached to the 
good and godly upright Christians. As also, the true Christian Church 
is among sinners, where good and bad are mingled together. And that 
Word, whether it produceth fruit or not, is, nevertheless, God's strength, 
which saveth all. that believe And again, it will also judge the 
ungodly, as St. John saith in Chap. 5, otherwise they might plead a good 
excuse before God, that they neither ought nor could be condemned; for 
then they might truly alledge, that they have not had God's Word, and so 
consequently could not receive the same. But I say, teach, and acknow- 
ledge that the Preacher's words, his absolutions, and the sacraments, are 
not his words nor works, but they are God's words, works, cleansing, ab- 
solving, binding*, &e. ; we are only the instruments, fellow-workers, or 
God's assistants, through whom God worketh andfinisheth his work. We 
wtll not endure these your metaphysical and philosophical distinctions and 
differences, which merely are spun and hammered out of human and na- 
tural sense and reason. You say, It is a man that preacheth, that reprov- 
eth, that absolveth, comforteth, &c. and that the Holy Ghost worketh, you 
say, likewise: the Minister baptizeth, absolveth, and ao/ninistereth the 
sacraments ; but it is God that cleanseth the hearts, and forgiveth sins, &c» 



14 luther's divine discourses. 

no, but I conclude thus: God himself preacheth, threateneth, reprovetli, 
affrighteth, comforteth, absolveth, aaministereth the sacraments, &c. As 
cur Saviour Christ saith : " Whoso heareth you, heareth me ; and what ye 
loose on earth shall be loosed in heaven, &c." Likewise, "It is not you 
that speak, but the spirit of your Father which speaketh in you." 

I am sure and certain when I go up to the pulpit, or to the cathedral to 
preach or read, that it is not my word which I speak, but my tongue is the 
pen of a ready writer, as the Psalmist saith. God speaketh in the Pro- 
phets and men of God, as St Peter in his Epistle saith : The holy men of 
God spake as they were moved by the Holy Ghost. Therefore we must 
not separate nor part God and man according to our natural reason and un- 
derstanding. In like manner every hearer must conclude and say, I hear 
not St. Paul, St. Peter, or a man speak ; but I hear God himself speak, 
baptize, absolve, excommunicate, and administer the holy Sacrament of 
the Lord's Supper, &c. 

Bullinger, attentively hearkening to this discoure of that holy man Luther, 
fell down flat on his face to the ground, and uttered these words following: 
" O, happy be the time that brought me hither to hear the divine discourse 
of this man of God, Martin Luther, a chosen vessel of the Lord to declare 
his truth ! and now I abjure and utterly renounce these my former errors, 
finding them convinced and beaten down through God's infallible Word, 
which out of his divine mouth (Martin Luther) hath touched my heart, and 
won me to his glory." After he had uttered these words lying on the 
ground, he arose and clasped his arms about Luther's neck, both of them 
shedding joyful tears. 

Ah, God! what an unspeakable comfort a poor, weak, and sorrowful 
conscience might have and receive, if it could but believe that such words 
and comforts were the words and comforts of God himself, as in truth they 
are: therefore we conclude short and round, that God through the Word 
workelh, which is an instrument whereby we are instructed to know him 
in heart, as by this present and happy example of the conversion of this 
cur loving brother, Bullinger, we apparrantly see and find. 

But whereas the Word produceth not fruit every where alike, but work- 
eih severally, the same is God's judgment, and his secret will, which from 
us is hid, we ought not to desire to know it. For the wind bloweth where 
it listeth, as Christ saith, we must not search after the same. 

if I were addicted to God's W T ord at all times alike, and always had 
such love and desire thereunto as sometimes I have, then should I account 
myself the most blessed man on earth. But the loving Apostle St. Paul 
failed also thereof, as he complains with sighs of heart, sa^/ing, "I see 
another law in my members, warring against the law of my mind, &c. " 
Should the W T ord be false, because it always bringeth not fruit ? truly this 
art of determining and knowing the W T ord hath been in great danger from 
the beginning of the world, and hath endured much ; few people there are 
that can hit it, except God, through his Holy Spirit, teacheth it them in 
their hearts. The Sectaries understand not the strength of God's Word. 

1 do wonder that they do write and teach so much of God's Word, seeing 
they so little regard the same. 

Ferdinand, Prince Elector of Saxony, used to say, He had well discern- 
ed that nothing could be propounded by human reason and understanding, 
were it never so wise, cunning, or sharp, but that a man, even out of the 
self-same proposition, might be able to confute and overthrow it ; but God's 
Word only stood fast and sure, like a mighty wall which neither can be 
battered nor beaten down. 



LUTUEtl's DIVINE DISCOURSES. 15 

That nothing is certain without Cod's JVord. 

TRULY, much hath been read and written without understanding- : 
there is now risen unto us a great light, for we have not only the Word, 
but the true understanding- thereof ; and, God be praised, we know what is 
ri°*ht. No sophist was ever able to understand these words : " The just 
liveth by faith." Neither did the Fathers of the Church understand them, 
St. Austin excepted ; for this word just or righteous, they expounded div- 
ers ways ; such blindness was in the loving Fathers. 

Therefore let us first and principally read the holy Scriptures, and after- 
waids we may read also the Fathers, yet with good heed and discretion ; for 
the Fathers have not always taught and censured right of God's causes 
and works. He that will leave the Bible, and will lay his study upon the 
comments and books of the Fathers, his study will be endless and in vain. 

That we must be certain of God's Word' 

IN causes of Religion, and what concerneth God's Word, we must be 
sure and certain therein without wavering; that in time of trials and tempt- 
ations the acknowledgment of the same may be firmly fixed, and not after- 
wards to say, 1 was not aware ; for as such language, in temporal affairs, 
oftentimes produceth much danger, so in divinity the same is far more 
mischievous. Therefore the Canonists, the Pope's dissemblers, and other 
heretics, are right chimeras; that is they are like a certain monster so called, 
which in the face resembleth a fair virgin, the body is like a lion, and the 
tail like a snake. Even so it is with their doctrine; it glittereth and hath 
a fair aspect; what they teach is pleasing to human wisdom and sense, 
and it carrieth a repute. Afterwards it breaketh through by force, lion- 
like ; for all false teachers commonly make use of the Civil Power, but 
in the end it is a slippery doctrine ; like a snake, it hath a smooth skin, 
and slippeth through the hand. 

Above all things, let us be sure that this doctrine which we teach is 
God's Word ; for when we be sure of that, then we may build thereupon, 
and know that this cause shall and must remain ; the devil shall not be 
able to overthrow it, much less shall the world be able to root it out, how 
fiercely soever they rage against the same. I, God be praised, do surely 
know that the doctrine which I teach is God's Word, and have now hunted 
from my heart all other doctrines and faiths, by what name soever, which 
I see do not concur with God's Word, and now I have overcome those 
heavy temptations which sometimes tormented me in this manner ; name- 
ly, Art thou (thought I) the only man that hath God's Word pure and 
clear, and all others fail therein ? In such sort doth Satan vex and assault 
us under the name and title of God's Church : yea, (saith he) that doctrine 
which the Christian Church so many years hitherto hath held and estab- 
lished for right, wilt thou presume to reject and overthrow the same with 
thy new doctrine, as if it were false and erroneous, and thereby producest 
trouble, alteration, and confusion both in spiritual and temporal govern- 
ment ? &c. 

This argument of the devil do 1 find in all the Prophets, where the chief 
heads and members, both in Church and Commonwealth, always have up- 
braided them and said : We are God's people, We are placed and by God 
ordained in an established government ; what we do conclude and acknow- 
ledge for right, the same must and shall be observed and kept. What 
fools are ye that will presume to teach us, who are the best and greatest 
part, there being of you but a handful ? Truly, in this case we must not 
only be well armed with God's Word and established therein but we must also 



IS luther's divine discourses. 

have the certainty of the doctrine, otherwise we shall not be able to subsist 
in the combat. A man must be able boldly to affirm and say, I know for 
certain, that the same which I teach, is the only Word of the High Ma- 
jesty of God in heaven, his final conclusion and everlasting- unchangeable 
Truth, and whatsoever concurreth and agreeth not with this doctrine, the 
same is altogether false, and spun by the devil. I have before me God's 
Word which cannot fail, nor can the gates of hell prevail against it ; 
thereby will I remain although the whole world were against me. And 
withal, I have this comfort, that God saith : " I will give thee people and 
hearers that shall receive it, cast thy care upon me : I will defend thee, 
only remain thou s stedfast in my Word." 

We must not regard what or how the world esteemeth of us when we 
have the Word pure, and be certain of our doctrine. Hence Christ saith, 
John 8. " Which of you convinceth me of sin ? And if I say the truth, 
why do you not believe me ?" All the Apostles were most certain of their 
doctrine ; and St. Paul, in an especial manner, driveth on the Plerophoria, 
where he saith to Timothy : It is a dear and precious word, " That Jesus 
Christ is come into the world to save sinners," &c. The faith towards God 
in Christ must be sure and stedfast, that it may solace and make glad 
the conscience, and settle the same at rest and in peace. When a man 
hath this certainty, then he hath overcome the serpent ; but if he be 
doubtful of the doctrine, then it is for him very dangerous to dispute 
with the devil. 

When the devil findeth me idle, and that 1 do not think of God's Word, 
then he scrupleth my conscience, as if I taught not right, but had occa- 
sioned a confusion in the government, and with my doctrine had raised 
much offence and rebellion, But when I get hold on God's Word, then 
have I won the game, then I resist the devil, and say thus; I know, and 
out of God's Word am sure, that this doctrine is not mine, but the doc- 
trine of the Son of God. Then I think thus with myself : what careth 
God for the whole world, though it were ten times as big again ? he hath 
set his Son to be King, and hath set him so fast in his kingdom, that he 
neither can nor will be removed ; for God himself saith : " This my Son 
shall ye hear." And in Psal. 2. he saith : " Be wise now therefore, O 
ye kings ; be instructed, ye judges of the earth; serve the Lord with fear, 
and rejoice with trembling. Kiss the Son, lest he be angry, and ye 
perish from the way," &c- " If his wrath be kindled," &c. that is: will 
ye combine yourselves against the Son : so shall ye, with all your king- 
doms, principalities, governments, rights, orders, laws, powers, forts trea- 
sure, and wealth, be utterly consumed and brought to nothing, like as 
hath happened to the kingdoms of the Jews and others. 

Let us in any case be sure and certain of our cause. St. Paul boasteth 
of himself, and saith thus : "lam an apostle and servant of Jesus Christ, 
and a teacher of the Gentiles." No carnal-minded man is able to under- 
stand this kind of boasting, which at that time was so needful and neces- 
sary for St. Paul, as an article of faith. 

That the Gospel discovereth the Wickedness of Mankind. 
I NEVER thought that the world had been so wicked, when the Gos- 
pel began, as now I see it is ; I rather hoped that every one would have 
leaped for joy to have found themselves freed and delivered from the filth 
of the Pope, from his lamentable forcings and molestings of the poor 
troubled consciences and insufferable oppressions, and that through Christ 
they now by faith should obtain the celestial treasure which they sought 
after before with innumerable costs 4 charges, labour, and travail, though 



luther's divine discourses. 17 

all in vain. And especially I thought that the Bishops and Universities 
with joy of heart would have received the same. 

But what followeth ? Truly for the same cause that I preach and teach 
the Gospel, they now tread me under their feet; neither have I greater 
enemies than the Popish Bishops and Universities, and those which are 
the most expert and chiefest people in the Commonwealth. Well, be it 
so; we must learn aright to know the devil and his members by the 
Gospel; namely, that he is God's enemy, and the world God's adversary. 
The coming of the Gospel discovereth the hearts, and sheweth that they 
contemn and persecute God's Word, his Preachers and servants, insomuch, 
that out of fair seeming beautiful angels, they are turned into devils. 
From hence old Simeon prophesied, Luke ii. that the thoughts of many 
hearts should be revealed; namely, the poisoned hate, raging, and perse- 
cuting of the Gospel and servants of God. 

Such revelation is shewed unto us, both for instruction and for comfort : 
for instruction, that we be not dismayed when we see such powerful, wise, 
and seemingly holy people to be changed into devils, insomuch that we 
must say: howhappeneth it, that such a fine prince, such a civil citizen, 
such an honest married man, &c. is struck with such blindness and evil 
that he cannot endure God's word, but is so great an enemy unto it, 
wresteth and perverteth it to his own sense and meaning ? Here the Gos- 
pel teacheth and sheweth us the cause, and saith : Before I came, the 
thoughts of the heart lay hid and were kept secret, but now I (a revealer 
of the hearts) am come and do discover people's cogitations, which neither 
themselves nor others have seen before ; therefore, the same must now be 
brought to light and be revealed. Then, secondly, this doctrine serveth 
us also for comfort : namely, seeing the world in no case will endure God's 
Word, and notwithstanding make so fair a shew of holiness, that as then 
we be not thereat amazed, but forthwith thus conclude : That all their 
glorious and external lustre, all their sacred aspects, their wisdom and 
righteousness, is mere dissimulation, hypocrisy, sin, and damnation 
before God. And, forasmuch as the world by nature is evil, and that the 
apple falleth not far from the tree, we must therefore learn to know 
that the world is full of wicked wretches, of thieves ; \ea full of 
devils. 

Which are the best Preachers and the best Hearers. 

I ESTEEM those to be the best Preachers, which teach the common 
people and youth most plainly and simply, without subtilty, or en- 
largements. Christ taught the people by plain and simple parables. 
In like manner, those are the best hearers, that willingly do hear and 
believe God's Word simply and plainly, and although they be weak in 
faith, yet so long as they doubt not of the doctrine, they are to be holpen 
forward; for God can and will bear with weakness if it be but acknow- 
ledged, and that we creep again to the cross, and pray to God for grace, 
and repent. 

David saith, " I hate them that imagine evil things, but thy law do I 
love," and will shew therewith, that we ought diligently to regard the 
strength of the Word of God, and not contemn it, as the enthusiasts 
do, for God will deal with us by such means, aud by the same will also 
work in us. Therefore the ancient Fathers say well touching this point; 
namely, that we ought not to look to the person baptizing or ministering 
the Sacrament, but we must look to God's Word. 

Our Lord God electeth from hearts, to whom he revealeth his Word, 



18 LUTHER'S DIVINE DISCOURSE*. 

and therewithal! he giveth them mouths to speak it; preserveth and 
maintaineth it, not by sword, but through his Divine Power. 

That God's Word is a Shield of Fire to all that trust therein, 

A FIERY Shield is God's Word : therefore it is of more substance and 
purer than gold tried in the fire ; and as gold loseth nothing of 
its substance in the fire, neither decreaseth, but resisteth and overcometh 
all the fury of the fiery heat and flame ; even so, he that believeth God's 
Word overcometh all, and remains sure everlastingly against all misfortunes : 
for this shield feareth nothing, neither hell nor the devil : but the gates 
of hell must stand in fear of it : for God's Word remains for ever, and de- 
fendeth and protecteth all those that trust therein. 

That God is sought for, and found in his Word concerning Christ, 

IF thou wilt be sure and certain of thy conscience and salvation, then 
•abstain from speculating and searching to know and to seek God the Lord, 
a?, well what his essence is, as also his will, according to thine own sense, 
reason, and carnal mind : for without his Word, and his Son Christ, he 
will not be found. But thou must learn to take hold on God by such 
means as he is expressed by in Holy Scriptures, concerning which St. 
Paul saith, " For after that, in the wisdom of God, the world by wisdom 
knew not God, it pleased God by the foolishness of preaching to save 
them that believe. For the Jews require a sign, and the Greeks seek 
after wisdom :" but we preach Christ crucified, to the Jews a stumbling 
block, and to the Greeks foolishness ; but unto them that are called, both 
Jews and Greeks, Christ the power of God, and the wisdom of God. 

Therefore begin thou to seek God there, where Christ himself began : 
namely ; where he was conceived in the womb of his mother, the Virgin 
Mary, where he lay in the manger at Bethlehem sucking on his mother's 
breasts. For he came down from heaven, was born a natural human 
creature, he walked with us mankind on earth, he preached, wrought mira- 
cles, suffered, was crucified and died, arose again from the dead, only for 
this end, that he might place himself in such manner before our corporeal 
eyes, thereby to draw the eyes of cur hearts, that is, all our senses, 
and meditations unto him ; and so to debar us from a presump- 
tuous speculating and searching out the Majesty of God in heaven. But 
through his Word he causeth to be offered unto us such things as are 
necessary for our knowledge to salvation; the same must we receive by 
faith and abide in it, and without his Word not to search further 
after God. For if thou wilt place thy good works, thy fastings, and 
thy deserts between thy sins and God's judgment, then most surely thou 
shalt get a fall, and headlong shalt tumble down, like Lucifer, and be 
drowned in despair. 

That we ought to direct all our Actions and Lives hy God's Word, 

GOD hath his measuring lines, and his canons, which are called the 
Ten Commandments ; they are written in our flesh and blood: the con- 
tents of them is, " What thou wouldest have done to thyself, the same 
thou oughtest also to do to another." For God presseth upon that point, 
and saith, " Such measure as thou metest, the same shall be measured to 
thee again." With this measuring line, or measure, hath God marked 
the whole world. They that live and do thereafter, well it is with them, 
for God doth richly reward them in this life : and a Turk, or a Heathen? 
may as will be pai taker of such rewards as a Christian. 



luther's divine discourses. 1$ 

That God himself speaketh by his Wordy and that his Word is powerful. 

IS it true that God speaks himself with us in the Holy Scriptures ? then 
thou that makest doubt thereof, must needs think in thy heart that God 
is a liar, and such an one that speaketh a thing, and performeth it not ; 
but thou may est be sure when he openeth his mouth, it is as much as 
three worlds. God also, with one only word, did mould the whole world, 
Gen. 1. In Psal. xxxiii. it is said, " When he speaketh, it is done ; 
when he commandeth, it standeth fast.'* 

We must make a great difference between God's Word, and the word 
of a man. A man's word is a little sound, which flieth into the air, and 
soon vanisheth ; but the Word of God is greater than heaven and earth, 
yea, it is greater than death and hell, for it is the power of God, and re- 
maineth everlastingly ; therefore we ought diligently to learn God's 
Word, and we must certainly know and believe that God himself speaketh 
with us. 

David saw the same, and believed ; for he saith, " God spake in his 
holiness, thereof I am glad," &c. We should also be glad thereof; but 
such joy and gladness many times is in the season of affliction which 
David well found, and endured manifold trials and temptations about the 
murder and adultery which he committed, which made him say, " 1 know 
Lord thy judgments are right and that thou in faithfulness hast afflicted 
me," Psal. cxix. 75, and why all this ? to the end he might walk and 
remain in God's fear; therefore in the second psalm, he saith, *' Serve the 
Lord with fear, and rejoice with trembling." 

I would fain see one that could make these two agree together, to be 
joyful and to be afraid. I cannot behave myself in that manner towards 
God ; but my little son John can shew himsfilf so towards me ; for when 
1 sit in my study and write, or do something else, then my boy sings me a 
song ; and when he will be too loud, then I check him a little : yet never- 
theless he singeth on, but with a more mild and softer voice, and some- 
what with fear and reverence. Even so will God likewise have us to do, 
that we should always rejoice in him, yet with fear and reverence to- 
wards God. 

That God's Word is the highest Comfort. 
O WHAT a precious thing it is when one hath God's Word before him ! 
for then he may always be secure, he may rejoice and be of good comfort ; 
but let him look that he hath it pure and clear. Another who hath not 
God's word, falleth into despair ; for he is deprived of the celestial voice 
and comfort, he followeth the idleness of his heart, and unprofitable rea- 
soniugs, which hunt him to despair : therefore the 119th Psalm saith, 
"Cursed are they that do err from thy Commandments," that is, it cannot 
go well with them without God's Word, 

That the Gospel is a Mystery, 




Answer. Mystery is called a thing hid and secret, which one knoweth 
not ; and the mysteries of the kingdom of God, are such things which liehid 
in the kingdom of God ; as, there is Christ with all his graces, which he hath 
shewed unto us. He that knoweth Christ aright, knoweth what God's king- 
dom is, and what therein is to be found ; and it is therefore called a mystery, 
because it is secret and hid from human sense and reason, where the Holy 
Ghost doth not reveal it; for although many do hear and discern the same 

~C 2 * 



20 luther's divine discourses. 

yet, notwithstanding, they neither conceive nor understand it. As there 
are now many such among us that preach of Christ, and hear much spo- 
ken of him, that he hath given himself to death for us, but the same lieth 
only upon the tongue, and not in the heart; for neither do they themselves 
believe it, nor are they sensible thereof; as St. Paul saith, " The natural 
man perceiveth not the things of the spirit of God." 

Therefore, saith Christ, «• To you it is given to know," &c. that is, the 
Spirit of God giveth it unto you ; so that you not only hear and see it, but 
also you receive it within your hearts and believe, and therefore it is no 
mystery or secret to you. But others that hear it even as well as you, and 
yet have not faith in their hearts to understand it, to such it is a mystery, 
and remains unknown unto them ; insomuch, that all what they hear is no- 
thing else than as if one should hear a parable or dark speech. Here would 
I fain know of some where now the Free-will is. 

This is witnessed by our sectaries and seducers, that know how to preach 
much of Christ; but seeing they feel him not in their hearts, they leave the 
right ground of the mystery, and swarm about with strange devices ; and 
when it cometh to the upshot, then they neither know how to trust in God 
aright, nor how in Christ to find remission of sins. From hence it is no 
wonder that so few are goo d and upright Christians ; for although the seed, 
which is God's Word, be pure, yet itfalleth not all on good ground; 
scarce the fourth part taketh root in the good ground; the rest namely, 
three parts thereof, faileth among the thorns, by the way-side, and upon 
stones, as Christ saith. Therefore we must not trust all that boast and brag 
of themselves to be christians, nor all those that applaud and extol the 
doctrine of the Gospel; for Demas also was one of Paul's disciples, but at 
last he forsook St. Paul: in like manner many of the disciples withdrew 
themselves, and departed from Christ, when they heard him preach that 
sharp sermon at Capernaum. Therefore our Saviour Christ himself call eth 
and crieth out, " Whoso hath ears to hear, let him hear: " as if he would 
say, O, few are upright Christians ! We must not believe all that are cal- 
led Christians, and do hear the Gospel : O, no ! there belongeth more 
thereto. 

The true Church, is governed and preserved through God's Word. 

IT was a special gift of God that the speech was given to mankind; for 
through the Word, and not by force, wisdom governeth. Through the 
Word people are taught, are comforted, and thereby all grief and sorrow 
is eased and made light, especially in cases concerning the conscience. 

Therefore God gave to his Church an eternal Word to hear, and the 
Sacraments to use. But this holy function of preaching' the Word is, by 
Satan, fiercely resisted; he would willingly have it utterly suppressed, for 
only thereby his kingdom is devasted and destroyed. 

Truly the external w T ord of the mouth hath a wonderful strength and 
power; that through so weak a word, which proceedeth out of the mouth 
of a silly human creature, the devil, who is so proud and powerful a spirit, 
should be driven away, put to shame, and be confounded. 

The sectaries do blaspheme the word of the mouth ; although St. Paul 
saith, "Ye received it not as the word of man, but as it is in truth, the 
W T ord of God. " Likewise, " How shall they believe in him of whom 
they have not heard? " And, concerning Antichrist, he saith, " Who ex- 
alteth himself above all that is called God;" that is, above God, who is 
preached through the word of the mouth. And, to the Romans, he saith, 
. ** I am not ashamed of the Gospel of Christ ; for it is the power of God 
unto salvation to every one that believeth. " And Christ himself saith, 



LUTHER'S divine discourses* 21 

*'Ye are not they that speak, but the Spirit of (he Father which speaketh in 
you. "Yet, notwithstanding- all this, the sectaries are so shameless, that 
they dare presume to reject the word of the mouth; and, to smooth their 
damnable opinons they alledge these their fallacies following': 

No external thing maketh one to be saved. 

The Word of the mouth, and the Sacraments, are external things ; 

There/ore they make us not to be saved. 

But to this fallacy I answer thus : We must discern and make a great 
difference between the external things of God, and the outward things of 
men; these two must be distinguished. The external things of God are 
powerful and saving; but it is not so with the outward things of men. 

That God, through his Word, instructeth Mens" Hearts. 

GOD only, through his Word, instructeth the heart, to the end it. may 
come to the serious acknowledgment of itself, and to know how wicked it 
is, and spoiled; yea, that it is at enmity with God, as St. Paul witnesseth. 

Afterwards God leadeth a man so far, that he cometh also to the know- 
edge of God, and how he may be freed from sin, aud after this mis- 
erable vanishing world, how he may obtain a life that is everlasting. On 
the contrary, human sense and reason, with all her wisdom, is able to 
bring it no further than to instruct and direct people how to live a civil 
kind of life; how to behave and carry themselves in this vanishing world; 
also, how to govern, to keep house, to build, and how they may be in- 
structed in other good arts : such things are taught and learned in philo- 
sophy, and out of heathenish books, and no more. But how they should 
learn to know God, and his dear San Christ Jesus and to be saved, the 
same teacheth the Holy Ghost only through God's Word ; for philosophy 
understandeth nothing in divine matters. I do much fear that men too grie- 
vously will mingle the same again in divinity ; and as on the one side 1 am 
not against it, but that men may teach and learn philosophy, I allow well 
thereof, and applaud it; yet so on the other side, there belongeth reason 
and moderation therewithal. Let philosophy remain within her bounds, 
as God hath appointed, and let us make use thereof as of a masked person 
in a comedy, and as we use to make of temporal righteousness ; but to min- 
gle the same with, and in divinity, as pertaining thereunto, the saint* may 
not be endured ; nor is it tolerable to make faith an accidens, or quality, 
that happeneth by chance ; for such words are merely philosophical which 
are used in schools and in temporal affairs, which human sense and reason 
may comprehend, and which dreameth that the right and true faith re- 
mained! in us, as doth the white on a wall. But faith is a thing in the 
heart, which hath its being and substance by itself, given of God as 
his proper work; not such a substance as is taught the boys in schools, 
that a corporeal thing which may be seen, felt, or touched, is of itself a 
substantial thing. 

How ive ought to teach God's Word. 

WE must know how to teach God's Word aright, and how r to distribute 
the same duly and truly, for there are two sorts of hearers ; one sort are 
struck with fear in the conscience, they are perplexed and do feel their 
sins, and God's anger, and are sorry for the same ; these must be com«- 
forted with the Gospel. On the contrary, the other sort of hearers are 
hardened, they are wickedly obstinate, and of stiff-necked hearts; those 
must be affrighted through the preaching of the Law, they must be re- 
proved and threatened by and through the examples of God's wrath ; as, the 



LUTHER'S DIVINE DISCOURSES. 22 

fire of Elias ; the deluge of Noah ; the destruction of Sodom and Gomor* 
rah, and the desolation and devastation of the glorious city of Jerusalem, 
&c. 

That the Hearers of God's Word are bound to maintain their Ministers. 

THE hearers of God's Word are as much bound to maintain their Past- 
ors and Ministers, as they are bound to fulfil the Ten Commandments. 
For the Office of preaching dependeth on the first Table of the Ten Com- 
mandments ; especially on the Fourth Commandment. St. Paul speaketh 
to the Corinthians concerning' the same, and saith, "He which serveth at 
the altar, shall also live by the altar;" and "We must not muzzle the 
mouth of the ox that treadeth out the corn." 

That God*s Word teacheth us how we ought to live as Christians. 

THE Holy Scripture iayeth briefly and clearly before us how we ought 
to live in our vocations, that the same may be pleasing to God. In Chris- 
tianity and in Religion it teacheth us in this manner: " Fear God ; hear 
his Word; believe in Christ ;" and " Love your neighbour as yourselves." 
In temporal callings, God's Word teacheth all subjects, and saith, "Be 
obedient to the governors.'* In the government of our families, it saith, 
"Ye husbands love your wives;" also, "ye wives be subject to your 
husbands; and, "ye parents, bring up your children in fear and admoni- 
tion of the Lord." But the Pope, that child of perdition, contemneth all 
this, which by God's Word expressly is ordained, he holdeth them for 
frivolous and common things. 

To whom God's World is profitable. 

THE Gospel of the Remission of Sins, through Faith in Christ, is re- 
ceived of few people ; they do not much regard the sweet and comfortable 
tidings of the Gospel : only some there are that hear it, but they so hear it, 
even as they use to hear Mass in Popedom; the most part do hear God's 
Word out of a custom, and when they have done that, then they think all 
is well. The cause of this is, The sick hath need of a physician, and he 
is welcome to a sick person; but he that is sound careth not for him, as 
we see by the Canaanitish woman in the Gospel, Matth. xv. She felt both 
her own and her daughter's necessities, therefore she ran after Christ, and 
in no wise would suffer herself to be denied nor scared away from him. 
In like manner Moses was fain to go before, and learn to feel his sins, that 
so Grace might taste the sweeter. Therefore, it is but labour lost (how 
familiar and loving soever Christ is figured unto us) except we first be 
humbled through the acknowledgment of ourselves ?nd our sins, and so 
do yearn after Christ ; as the Magnificat saith: " He filleth the hungry 
with good and the rich he hath sent empty away. This is spoken to all 
our comforts, and it is written for instruction of the miserable, poor, needful 
sinners, and contemned people ; to the end that in all their deepest sorrows 
and necessities, they may know whither and to whom they may take their 
refuge to seek help and comfort. 

But here we must take fast hold on God's Word, and we must believe 
that all is true which the same speaketh of God, although God, and all 
his creatures, should seem unto us otherwise than the Word speaketh of 
him ; as we see the Canaanitish woman did. The Word is sure and fail- 
eih not, though heaven and earth must pass away, as Christ saith. But 
O ! how hard and bitter is this to natural sense and reason, that she must 
strip herself naked, and forsake all which she feeleth and conceiveth, and 



23 LUTHER'S DIYINE DISCOURSES. 

must only depend upon the bare Word, specially, she conceiving' and feel- 
ing- quite the contrary? the Lord of his mercy help us with such a faith in 
our necessities, and at our last end when we strive with death. 

Where God's Word is loved, there dicelleth God. 

UPON these words of Christ, " If a man lovelh me, he will keep my 
Word, and my Father will love him, and we will come unto him, and 
make our abode with him?* I say thus : Heaven and earth, the castles and 
palaces of all Emperors, Kings, and Princes, are no way sufficient to make 
a dwelling place for God; yet in a silly human creature that keepeth his 
Word, he will dwell. Isaiah calleth heaven his seat, and earth his foot- 
stool, but not his dwelling: therefore, when we long to seek after God, 
we shall be sure to find him with them that hear and keep his word, as 
Christ saith ; " He that keepeth my Word, I will come and dwell with him." 

A man could not spenk more simply and childishly than Christ spake, 
and yet he confoundeth therewith all the wisdom of the worldly-wise. To 
speak in such a manner, is to speak, not in a sublime but in a humble 
manner: if I should teach a child, I would teach him in this sort : " He 
that loves me, will keep my Word. Here we see, that Christ saith not, 
Abstain from flesh, from marrying*, from house-keeping, &c. as the Pa- 
pists teach; for that were even to invite the devil and all his fellows to a 
feast. 

Of the Strength af God's Word. 

GREAT is the strength of the Divine Word. In the Epistle to the 
Hebrews it is called " a two-edged sword." But, forasmuch as we hare 
neglected and contemned the pure and clear Word, neither have we drunk 
of the fresh and cool spring-; therefore we are come from the clear foun- 
tain to the foul and stinking puddle, and thereout have drank swashy and 
filthy water ; that is, we have with great pains and labour read the Old 
Writers and Teachers, but with no profit at all. Chrysostom, in a manner, 
writeth nothing pure but only concerning baptizing of young infants. 
Hieronymus saith and handleth nothing to any purpose but only of his 
Meditations, how he lived ; he extolleth virginity and living in Monaster- 
ies, above all divine states and vocations. None of them applaudeth. 
temporal government, nor magistracy, but they go only about with specu- 
lative reasonings like the Monks and Friars. 

The Words of our Saviour Christ are exceeding powerful, and have 
hands and feet; they are far above all exploits and subtilties of the worldly- 
wise, as we plainly see in the Gospel, where Christ confoundeth the wis- 
dom of the Pharisees with plain and simple words; insomuch, that they 
knew not which way to wind themselves. It was a very sharp syllogism, 
or concluding speech, which the Lord spake, " Give to Caasar the things 
which are Caesar's;" wherewith he neither commandeth nor prohibiteth, 
but shutteth them up and snareth them with their own words and argu- 
ments; as would he say, Have ye suffered the Emperor to incroach so far 
that ye have and use his coin ? then give him what ye are tied to give. 

That those who stedfastly believe God's Word are commonly poor, 

WHERE God's Word or the Gospel is taught pure and unfalsified, 
there is also poverty; as Christ saith, " I am sent to preach the Gospel to 
the poor." More than sufficient hath been given to those in monasteries 
and cells, to unprofitable, lazy, and ungodly people, who lead us into dan- 
ger of body and soul ; but not (willingly) one farthing is given to a Christ- 
ian Teacher. Superstition, idolatry, and hypocrisy have enough; but 



24 LUTHER'S DIVINE DISCOURSES. 

truth goeth a begging-. Eight Hundred priests of Baal could be richly 
nourished and maintained from Jezebel's own table, but EHas must fly out 
of the kingdom; there was none that would nourish and maintain him, 
until at last he was harboured and fed by the poor widow at Shunem. 

That true and upright Christians are ready to suffer Death for the 
Gospel's sake, but Hypocrites do shun the Cross. 

NOT long since I invited to my table, at Wittemberg, an Hungarian 
Divine, named Matthias de Vai, who told me: That, as he came first to 
be a Preacher in Hungary, he chanced to fall out with a Papistical Priest ; 
now, as he was complained of by that Priest to a Friar that was 
brother to the Governor of Buda, and that they were both summoned to 
appear before him, the one accusing the other, insomuch that the Friar 
could not reconcile nor take up the controversy between them : at last, 
and after long debate, the Friar said : I know a way soon to discover the 
truth of this cause ; and commanded, that two barrels of gunpowder 
should be set in the midst of the market-place at Buda, and said unto the 
parties : He that will maintain his doctrine to be right, and the true 
Word of God, let him sit upon one of these barrels, and I will give fire 
unto it, and he that remaineth living and unburned, his doctrine is right. 
Then Matthias de Vai leaped presently upon one of the barrels, and sat 
himself down thereon ; but the Papist Priest would not up to the other 
barrel, but slunk away. Then the Friar said : Now I see aud know that 
the faith and doctrine of Matthias de Vai is the right, and that our Papisti- 
cal religion is false. And thereupon he punished and fined the Papist 
(with his assistants, for wronging De Vai) in four thousand Hungarian 
ducates aud compelled him for a certain time to maintain one hundred sol- 
diers at his own charge ; but he licensed Matthias de Vai openly to 
preach the Gospel. The Friar himself, recanting his religion, was con- 
verted and became a Protestant : whereupon Luther said, never yet would 
any Papist burn for religion, but our people go with joy to the fire, as 
heretofore hath been well seen on the holy Martyrs. If at this time the 
Papists for religion should be driven to the fire, O how many would play 
the parts of Mamalukes, and recant: these are acting not suffering 
Martyrs. The Emperor, now at this time, hunteth away and murdereth 
the Christians ; therefore the Turkreceiveth, maintaineth, defendeth, and 
protecteth them : the Papists desire not the kingdom of Christ, there- 
fore they have the kingdom of the Devil. We, for our parts (said Luther), 
are in the world esteemed and held as sheep for the slaughter. 

That the Preaching of God's Word bringeth the Cross. 

WHEN God preach eth his Word, then presently followeth thereupon 
the Cross, by good and godly Christians ; as St. Paul witnesseth, where 
he saith , " All that will live a godly life in Christ Jesus, must suffer per- 
secution." And our Saviour Christ saith, " The disciple is not greater 
than the master : have they persecuted me ? they will persecute you also." 
Therefore, most certain it is, that the Cross followeth, and under the 
Cross God's Word is rightly understood : our Saviour Christ witnesseth 
the same, where he saith, " Such things have I told you before, that when 
ye see it ye may believe. The work, which thereupon followeth, doth 
rightly expound and declare the Word, as the Prophet Isaiah saith : grief 
and sorrow teacheth how to mark the Word. What knoweth he that is 
without tribulation and temptation ? No man understandeth the Scriptures 
except he be acquainted with the Cross. 



luther's divine discourses. 25 

He that will confess God's Word, must not expect Honour but the Cross. 

WHAT gifts and benefits soever God bestoweth upon the people in the 
world, they, in requital, do take away from God the honour due unto him 
for the same. God can well bear with us when we boast of our power, of 
our riches, wisdom and arts, &c. these things God suffereth, and is con- 
tent to let them pass ; but his Word and true Religion, of that he will have 
and keep the honour to himself, as good reason he should. Therefore 
God hangeth the Cross about our necks ; as, scorn, persecution, the world 
and the devil ; thereby to keep us in humility (lest we be pricked with 
pride), to the end God himself may have the honour. 

Of the Nature of God's Word. 

IN the time of Christ and the Apostles, God's Word was a Word of 
Doctrine which was preached every where in the world ; afterwards in 
Popedom, it was but only a Word of Reading, which they only read, but 
understood not. In this our time it is made a Word of Strife, which 
fighteth and striveth, it will endure the enemies thereof no longer, but re- 
moveth them out of the way. 

That God's Word is the Womb wherein God's Children are conceived 

and born. 

LIKE as in the world, and house- government, a child is an heir only 
because it is born to inherit ; even so, Faith only maketh such to be God's 
children which are born of the Word, which is the womb wherein we are 
conceived, born, and nourished, as the Prophet Isaiah saith. Now, 
like as through such a birth we become God's children (which God 
wrought without our help or doing), even so, we are also heirs after the 
same manner ; so that now being heirs, we are freed and loosed from sin, 
death and the devil, and do inherit everlasting life and justification. 

That above and before all things God's Word must be preferred. 

ONE of the strongest arguments, which the false Apostles fiercely 
forced upon St. Paul, was this : the Apostles of Christ (said they) went 
about with him three whole years; they heard his preaching, and beheld 
his miracles (yea, the Apostles themselves preached and wrought miracles 
when Christ was on the earth) long before St. Paul, who as yet had not 
seen our Saviour Christ, but was converted certain years afterwards. 

Now which party shall a man believe ? Whether the one single man 
Paul (who indeed was but a disciple, and thereto long afterwards converted 
to the Christian faith) ? or, shall we believe the highest and greatest 
Apostles, which, long before St. Paul, were confirmed by Christ himself? 

Hereunto St. Paul himself answereth (as it is written to the Galatians), 
and saith, What is it more ? 

This argument concludeth so much as nothing; for although the} r were 
greater A postles ; yea, although they had been angels from heaven, yet 
that troubleth me nothing at all : we are now dealing about God's Word, 
and with the truth of the Gospel, that is a matter of far greater weigh i to have 
the same kept and preserved pure and clear; therefore we neither care nor 
trouble ourselves for, and about the greatness of St. Peter and the other 
Apostles, or how many and great miracles they wrought: the thing 
which we strive for is, that the truth of the holy Gospel may stand; for 
God regardeth not men's reputations nor persons. 

This example, and such like (of which the Scripture is full) doth warn 
and advise us, that we should not depend on persons, nor flunk, when we 
have the outward mask, that as then we have ail : as in Popedom is 

D 



26 LUTHER'S DIVINE DISCOURSES. 

evidently seen, where all things are acted and done but only for an ex- 
ternal aspect and outward shew. Therefore it is merely a mask, or a 
Shrovetide's game with their fopperies, in which is beheld but only the. 
outward shew and vizard. 

From hence it cometh, that God will not, yea, hath earnestly forbidden, 
that in causes of temporal justice any man's person should be regarded. 
A Court of Justice, indeed, is divine work and ordinance : therefore, for 
my part, I neither love nor fear the Judge, but my fear and trust standeth 
Upon one that is above the Judge ; namely, upon God, who is the upright 
and true Judge. 

I could well be content to hold the Pope in befitting respect and 
honour, yet so far that he permitted me to have my conscience at liberty, 
and forced me not to offend my God, and to act any thing against him. 

But he will not do so ; he will have peremptorily that I should honour 
and fear him in such sort, that thereby God's Majesty must needs be dis- 
honoured and angered, and my conscience wounded. 

Now therefore seeing I must needs lose and forsake one of these two, 
either God or the Pope, then away with that vizard, to the end I may 
honour and keep God Almighty : otherwise I could willingly have borne 
with the Pope's glorious domineering. But forasmuch as he abuseth his 
power and government too much, and will force me directly to blaspheme 
and deny God, and contrarily, to acknowledge him to be Lord, and, in op- 
position to God's Word, will force my conscience, and take the same into 
captivity ; therefore by God's first Commandment I am compelled to re- 
sist the Pope, seeing it is written : We must obey God more than men. 
And God our heavenly Father calleth down from heaven and saith ; This 
{namely Christ, my well-beloved Son) shall ye hear ; what he saith and 
eommandeth, thereafter shall ye do; and that is only God's heart and will. 

By ivhat Godpreserveth his Word. 

GOD will keep his Word through the writing-pen upon earth ; the 
'Divines are the heads, or quills of the pens, but the Lawyers are the 
stumps. If now the world will not keep the heads and quills ; that is, if 
they will not hear the Divines, then they must keep the stumps ; that is, 
they must hear the Lawyers who will teach them manners. 

That in Causes of Religion ive should act and judge according to 

God's Word. 

WHEN the Pope and Emperor cited me to appear at Worms, Anno 
Domini 1521, at the Imperial Assembly, they pressed and earnestly ad- 
vised me to refer the determining of my cause to his Imperial Majesty ; 
but 1 answered the three spiritual Electors, Maintz, Tryer, and Cologne, 
and said : I will rather surrender up to his Majesty his letteis of safe-con- 
duct which he hath given me, than to put this cause to the determining 
of any human creature whatsoever. Whereupon my master, the Prince 
Elector of Saxony, said also unto them, Truly no man could offer more. 
But as they still insisted and urged me touching that point, I said : I did 
not dare to presume (without great danger of running myself into God's 
wrath, and of the loss of my soul's health) to refer this Cause (which is 
is none of mine, but God's Cause) to the censure of earthly counsel : for 
the same, before all ages, hath been had in consultation, hath been determined 
censured, concluded, and confirmed by the great Council in Heaven, to be 
and remain the infallible, most certain and true Word of the High Majesty 
of God, and therefore altogether needless ; yea, most presumptuous now 
it were, either to receive, or to deliver it to the determination and censure 



LUTHER'S DIVINE DISCOURSES. 27 

of human and natural sense, wit, and wisdom, which is subject to nothing- 
more than to error, especially in and concerning- God's Word and divine 
matters, And I told them flat and plain, I would rather expose myself to 
endure all the torments that this world, flesh, and the devil were able to 
devise and prepare, than to give my consent thereunto. 

That informer Times it was dangerous studying the Holy Scriptures. 

IN times past, as also in part of our time, it was dangerous studying, 
when divinity and all good arts were contemned ; and when fine, expert, 
and prompt wits were plagued with sophistry. Aristotle, the Heathen, 
was held in such repute and honour, that whoso undervalued or contra- 
dicted him, was held, at Cologne, for the greatest heretic ; whereas they 
themselves understoood not Aristotle. The Sophists did much more, 
darken Aristotle than illustrate him : like as that Friar did, who wasted 
two whole hours in a sermon about Christ's Passion, and concerning this 
question : whether the quantity in itself were divided from the substance ? 
he shewed this example, and said, My head might well creep through, but 
the bigness of my head could not : insomuch that, like an idiot, he divided 
the head from the bigness thereof. A silly grammarian might easily have 
solved the same, and said, The bigness of the head ; that is, the big or 
great head. 

With such and the like fopperies were petty brains troubled, and were 
instructed neither in good arts, nor in divinity. Antipho, Chusa, Bovillus, 
and others were likewise miserably molested and plagued, about bringing 
a thing which was round into four square, and to compare a straight line 
with a crooked, But we, God be praised, have now happy times ; and it 
were to be wished that the youth made good us^ thereof, and spent their 
studying diligently in such arts as at this time are green and flourish. 

That God's Word ought not to be censured by the Fruits and Lives of 

the Hearers. 
THE sectaries and seducers are mad fools, and go astray far from the 
right way; for they censure and judge God's Word according to the 
fruits and lives of the hearers, They cry now, and say, Lo the people at 
Wittemberg are made nothing more godly and better by the preaching of 
the Gospel I therefore surely, say thty, the doctrine is not right. Like- 
wise, say the Papists, It is not enough to hear the Gospel, but we must 
add somewhat thereunto ourselves ; we must forsake wife and children, we 
must put on grey coats, and we must make choise of our own righteous- 
ness, &c. : but they will find themselves shamefully confounded in con- 
temning God's Word, because it producetb not fruit in every one. 

That the contemning of God's Word pulls down God's greatest Wrath. 
WHEN God took away his Word from the Greeks, then instead thereof, 
he gave them the. Turk and Mahomet. God, for a heavy punishment, 
hath given to us Germans, and to the Italians, the Pope, and with him we 
have all manner of abomination ; as, the denying of the true failh, &c. 
No greater plague could come from God unto us, than to sutler us to be 
bereaved of his Word ; we might rather wish unto ourselves all manner of 
plagues and punishments, than to want God's Word, or to have it impure, 
and falsified. 

That God's Word, to human Reason, appear eih as if it ivere a Lie, 

THE word of faith is contrary to all human sense, reason, and under- 
standing, and it is against common experience ; for the true Christian 

D 2 



28 luther's divine discourses. 

Church, most of all, is plagued and tempted of the devil. And although 
our Saviour Christ saith, " Be of good comfort, I have overcome the 
world," yet, notwithstanding, by the true Church, there is nothing but 
sorrow, crosses, and persecutions ; therefore we must know that what is 
written in Holy Scripture, the same to human sense, wit, and wisdom are 
flat lies. But good and godly Christians do believe that God, in our 
weakness, will shew his strength and power ; and also, in our highest 
foolishness, he will cause his wisdom to be seen. Blessed are they that 
believe. 

That the Jews have better Teachers and Writers of the Scriptures than 

the Gentiles. 

WHEN I ryad in the Psalter, I do much admire that David had such a 
spirit. O, what high enlightened people were among the Jews ! This 
David was a married man ; he was a king, a soldier, and a preacher ; he 
was busy in temporal affairs, yet, nevertheless, he wrote such an excellent 
surpassing book. The New Testament was written also by men that were 
Jews, and the Apostles themselves were Jews: God would signify thereby 
that we should atlore his Word, we should preciously esteem thereof, re- 
verence, and love the same. We Gentiles have no book that ruleth in 
the Church, therefore we are not comparable to the Jews ; from hence it is 
that St. Paul maketh a very fine distinction or difference between Sarah 
and Agar, and the two sons Isaac and Ismael. Agar was also a wife, but 
nothing near like Sarah : therefore it is a great pride, presumption, and 
wilfulness of the Pope, in that he, being but an human creature, will pre- 
sume, without Scripture, to set himself against the Scripture, and will 
exalt himself above the same. 

Of Luther's Complaint of the Multitude of Books. 

THE multitude of books is much to be lamented ; no measure nor end is 
held in writing ; every one will write books; some out of ambition to 
purchase praise thereby, and to raise them names ; others for the sake of 
lucre and gain, and by that means furthereth much evil : therefore" the 
Bible, by so many comments and books, will be buried and obscured, so 
that the Text will be nothing regarded. I could wish all my books were 
buried nine ells deep in the ground, for evil example's sake, in that every 
one will imitate me with writing many books, thereby to purchase praise. 
But Christ died not for the sake of our ambition and vain-glory, but he 
died only to the end that his name might be sanctified. 

From whence the Fables of Msop were occasioned y and how they 

came up. 

PART of those Fables came up when the Emperor Julius, that abomi- 
nable tyrant and denier of Christ, strictly prohibited, in his empire, the 
preaching and teaching of the Holy Scriptures, or God's Word ; at which 
time there were two pious Bishops, as in the Church histories is mentioned, 
who were schoolmasters, and taught the youth in school. These godly 
Bishops played with such fables, and thereby instructed their scholars 
with hidden and coloured words. 

Christians should not be offended at the plain and simple Manner of 

Speech in the Holy Scriptures. 

I DESIRE and truly admonish every good Christian, that in any case 

he take not offence at the plain and simple manner of speech which is 

written in the Bible, and not to make doubt thereof, how slight and mean 



LUTHER'S DIVINE DISCOURSES. 29 

soever it appeareth; for they are altogether Words, Works, Acts, and 
Judgments of the High Majesty, Power, and Wisdom of God. For the 
Bible is the book that maketh fools of the crafty and wise of the world, 
and it is understood only of the plain and simple, as our Saviour Christ 
saith ; therefore away with thy natural sense and reason, and esteem of 
this book as of the most high and precious holy relic, and the right foun- 
tain which can never be exhausted. In this book thou findest the swad- 
dling-clothes aud the manger wherein Christ litth, to which the angels 
directed the poor and simple shepherds. Indeed they seem to be mean 
things; but dear and precious is the treasure that lieth therein, 

Why, in the Holy Seriptures, one only thing is so often repeated again. 

HUMAN sense, wit, and wisdom taketh snuff in the nose, that in the 
Holy Writ one only thing so oftentimes is repeated with the former and 
selfsame words; as in the Books of Moses, especially in the fifth Book, 
nothing so much and so often is inculcated and rehearsed as this : " I am 
the Lord thy God that brought thee out of Egypt." The cause thereof is 
this : The Holy Ghost did well foresee the ungodly hearts and unthankful- 
ness of mankind; that the great goodnesses and benefits of God by them 
are soon forgotten, as it goeth even now with us. God hath now freed and 
delivered us from the tyranny of the Pope, the Antichrist, and hath thrown 
down and scattered the sectaries and seducers (as Carlestad, and such like) 
whose fearful downfalls ought justly both to affright and to comfort us, to 
the end that we might live in God's fear; but all is unthank fully by us 
forgotten : such ungrateful people are we. 

That ice ought to depend icholly on God's Word, and holdfast the same. 

THE ungodly Papists do prefer the authority of the Church far before 
and above God's Word; which blasphemy, so abominable, is not to be en- 
dured. Therewith, void of all shame and piety, they even spit God in the 
face. Truly, God's patience is exceeding great, in that they be not de- 
stroyed; but so it always hath been; for the false God at Bethel was held 
in far more regard and esteem among God's people, the Israelites, than 
was the God of whom Jeremiah preached. So much it costeth our Saviour 
Christ, that at least by some, though few, he preserveth his power and 
mercy. He is fain to throw down many Kings to the ground, to the end 
he may a little be feared; on the contrary, he is constrained to have mercy 
on many whores and wicked wretches, to the end they may learn a little to 
trust in him. 

Great is the folly of the Papists in presuming to censure God's Word, 
when as they ought, on the contrary, directly to obey the same, and to be 
subject thereunto. It is even as much as if the clay should give directions 
to the potter of what fashion he should form it. Just so the Pope and Pa- 
pists will exalt themselves above God: the creature will controul the Crea- 
tor; but they ought to do as is written in Matthew, xvii. " Him shall ye 
hear;" and as the 45th Psalm saith, " Hearken, O daughter, and consider, 
incline thine ear, and forget thy father's house" kc. 

Yea, and though Adam had not fallen in Paradise, yet, notwithstanding, 
we must have been ruled and directed according to God's W T ord ; therefore 
it is indeed a great folly that now, after the fall we will presume in dark- 
ness to contemn the same: as the puppet toys and fooleries, which, with- 
out God's Word, only according- to human reason and understanding, they 
ground upon the sand, and upon men, as if their salvation should depend 
upon it ; truly it is altogether ridiculous. 



30 LUTHER'S DIVINE DISCOURSES. 

That God's Word teas more powerfully preached in the Apostles' Time, 
than it was in Christ's Time. 

IN the Apostles' Time, as also in our time, the Gospel was and i?r 
preached more powerfully, and farther spread abroad, than it was in the 
time of Christ; for Christ had not such repute, nor so many hearers as 
they, the Apostles, had, and as now we have. Christ himself saith to his 
Disciples, Ye shall do greater works than I ; I am but a little grain of 
mustard seed; but ye shall be like the vine-tree, and as the arms and 
boughs wherein the birds shall build their nests : as if he should say, I 
have preached but only in the corners in the Jews' land, but ye shall preach 
openly upon house tops, and in the whole world, and shall make the Gos- 
pel known to all men. 

That God's Word worheih great Wonders, but many presume to know 

better. 

THE doctrine of the Gospel hath wrought many wonders in our time : 
it hath cast down and put to confusion the Monasterial vows, and the abom- 
inable idolatry of the private Mass, which made so glorious a shew. O 
that we could be thankful to God for the same ! and could look back and 
see in what miserable darkness we have been in that cursed Popedom, out 
ot which, without any of our deserts, God most mercifully hath freed and 
delivered us, through his all saving Word, which most wickedly we have 
contemned, and which every one now will presume to censure and to 
master; as St, Jerome complains in his Preface upon the Bible. 

That almost every old doting fool, or prating sophist, would presume to 
be a Master in Divinity. All other arts and sciences have their masters 
and directors, of whom people must learn, and they have orders and rights 
which must be observed and obeyed; only the Holy Scripture, and God's 
Word, must lie open, and be subject to every man's pride, wilfulness, and 
presumption, from whence so many sects, seducers, and offences do proceed. 
I pray God amend it. 

That God's Word will not be truly understood, without Trials and 
Temptations. 

I DID not learn my divinity at one time, but I was constrained to search 
deeper and deeper, to which my temptations brought me ; for no man, 
without trials and temptations, can attain to the true understanding of the 
Holy Scriptures. St. Paul had a devil that buffeted him, and with tempta- 
tions drove him diligently to study the Holy Scripture. I had cleaving and 
hanging* on my neck the Pope, the Universities, all the deep-learned, and 
with them the devil himself; these hunted me into the Bible, wherein I 
diligently read, and thereby, God be praised, at length I attained to the 
true understanding of the same. Without such a devil, we are but only 
speculators of divinity, and according to our vain reasoning we dream that 
go and so it must be, as the Monks and Friars in monasteries do. The 
Holy Scripture of itself is certain and true enough ; but God grant me the 
grace that I may catch hold on the right use thereof; for when Satan dis- 
puteth with me in this sort, namely, whether God be gracious unto me or 
no? then I must not meet him. with this text: "Whoso loveth God with 
all his heart, with all his soul, and with all his strength, the same shall in- 
herit the kingdom of God ;" for then the devil presently objecteth, and 
saith, Thou hast not loved God with all thy heart, &c. which indeed is 
true, and my own conscience therein witnesseth against me; but at such a 
time I must arm myself, and encounter him with this text, namely, That 



LUTHER'S DIVINE DISCOURSES. 31 

Jesus Christ died for me, and through him I have a gracious God and 
Father: Christ hath made an atonement for me, as St. Paul saith, He is 
of God given unto us for wisdom, for righteousness, for holiness, and for 
redemption. 

Tyrants, sectaries, seducers, and heritics do nothing else but drive us into 
the Bible, to make us read more diligently therein, and with more fervency 
to sharpen our prayers. 
That the World for certain holdeth, the doctrine of God's Word must 

sink again, 

ALL the worldly-wise do certainly hold and expect that the doctrine of 
the Gospel, because it came up so suddenly, cannot continue long, but 
must and will soon fall again of itself; therefore John Albrecht, Bishop of 
Magdeburgh, made common use of this proverb: We must, said he, refer 
and commit much to the time. He hoped that Popedom would sway and 
flourish again in Germany; he had formerly received instructions at 
Rome, therefore he cared nothing at all for the doctrine of the Gospel. 
That the preaching of God's Word ojfendeth the World. 

WE, with our preaching cannot please the world; for if we teach the 
traditions of the Pope, and of men, then Christ is much wronged, and our 
consciences thereby are made sorrowful and heavy, and we are seduced : 
again, if we preach Christ, then flesh, blood, and the Pope are offended. 

How we ought to behave towards the Contemners of God's Word. 

LUTHER having assembled certain divines in his house at Islebia, said 
unto them, Loving brethren ! let us diligently attend the Church with 
preaching the pure doctrine, and with administering the holy Sacraments. 
They that refuse to receive the communion, and to learn the catechism, 
let us not visit such in their sickness, no, not although they die; but let 
them, die like swine, regard them not, neither let them be interred in 
churches, nor churchyard, that thereby others may be feared and 
affrighted. 

At the same time, one of the divines demanded of Luther, how God 
talked with the Patriarchs; whereas St. John saith, " No man hath seen 
God at any time." And yet, notwithstanding, the Patriarch Jacob, on 
the contrary, saith, " I have seen the Lord face to face." Whereupon 
Luther answered him, and said, God spake with the Fathers in visions and 
apparitions ; in that manner did they see God's face, and not God himself. 
We have now also God's face, and do see him through the Word, through 
the Sacraments and keys of the Church; we see also God's face in the 
orders of the Elders and Magistrates, &c. Face, in the Scripture, is called 
God's appearance, his presence, and his mercy; as David saith, "Lord, 
cast me not away from thy face." On the contrary, to see God's backside, 
or backwards, is said to see God's wrath : these, according to the gram- 
mar, are called the face and back of God. The antient teachers signified 
God's back to be Christ's humanity. But Moses desired to see God's face, 
that is, his glory, to the end the people should give credit unto him; for 
that cause did Moses, as a public person and officer, wish and desire to see 
God's face, that is God's omnipotent power, his wisdom, and goodness : 
which three are not separated nor parted, neither are the Persons divided, 
but are united and attributed with and to the Persons, God the Father, 
God the Sou, and God the Holy Ghost: but on the contrary, and in our 
eyes, Gocl seemeth to be weak, ridiculous, and evil ;. that is, to see God's 
back, as St. Paul speaketh, concerning the weakness of the crucified God, 
and of the simple and foolish word. 



32 luther's divine discourses. 

Of the advice of the Bishop of Salzburgh to Luther shortly before his 
Death ; touching which Luther discoursed as follow eth. 

AT the Imperial assembly at Augsburgh, in theyear 1530, the Bishop of 
Salzburgh said unto me, Four ways and means there are to make a recon- 
ciliation, or union, between us and you Protestants : One is, That ye yield 
unto us. To that you say you cannot. The second is, That we yield unto 
you ; but that we will not do. The third is, That the one party, by force, 
should be compelled to yield to the other ; but thereupon a great com- 
bustion and tumult might be raised : therefore the fourth way or means were 
to be applauded and used; namely, That now being here assembled together, 
the one party should strive to thrust out the other, and that party which 
shall have the advantage, and be the stronger, the same should put the 
other party into a bag, and expel them. Whereupon I answered him and 
said, This, indeed, were a very substantial course to settle unity and peace, 
wonderful wisely considered of, found out and expounded by such a holy 
Christian like Bishop as you are; and thereupon I took letters out of my 
pocket, which shortly before I had received from Rome, and gave the same 
to the Bishop to read ; which letter related a pretty passage that fell out 
there five weeks before, between some Cardinals and the Pope's Fool, 
written as followeth : 

The said Cardinals had been in serious consultation how, and by what 
means, the Protestants in Germany might be convinced, touching their 
error, and suppressed ; but they saw the difficulty of it, in that the Protest- 
ants, in their books and writings, powerfully against the Papists, cited the 
sacred Seripture, and especially they opposed and withstood them with the 
doctrine of St. Paul, which were great blocks in the Papists way ; inso- 
much that they found it a business not so easily to be accomplished. Then 
said the Fool unto the Cardinals, I know how to give you herein an advice, 
whereby you easily may be rid and quitted of St. Paul, that his doctrines 
shall not be approved of, as thus : the Pope, said the Fool, hath power to 
make Saints; therefore let St. Paul be taken out of the numbei* of the 
Apostles, and preferred to be a Saint ; as then his dicta, or sayings, which 
are against you, shall no more be held for apostolical. This, and your 
proposition (said Luther to the Bishop), are of equal value. 

That God's Word and the Christian Church, is preserved against the 
raging of the World. 

IN the year 1546, Luther was advertised by letters from Franckfort, 
that Charles the Emperor, and the Pope, swiftly proceeded against that 
good and godly Bishop Hermane of Cologne, they intending to hunt and 
drive him from country and people; whereupon Luther discoursed, 
and said : 

The Papists have lost the cause ; with God's Word they are not able 
to resist or withstand us. Therefore they intend to oppose us with crafti- 
ness, violence, fraud, treachery, power, and arms. Whereby they them- 
selves afford us this testimony, that the wisdom, truth, and word of God, 
are with us. But they say, What shall we do in this case ? Shall we 
oppose Christ and his Gospel ? O, say they, W r e use treachery, violence, 
and fraud, that we may suppress this heresy. Here (said Luther) cometh 
on the second Psalm, and saith, " The Kings of the earth stand up, and 
the rulers take counsel together." What to do ? " Against the Lord, and 
against his Anointed." But what followeth ? "He thatsitteth in heaven 
shall laugh them to scorn; the Lord shall have them in derision." God 
will deal well enough with these angry gentlemen, and will give them but 
small thanks for their labour, in going about to suppress his Word am" 



LUTHERS DIVINE DISCOURSES. 33 

Servants : he hath sat in council above these five thousand five hundred 
years, hath ruled and made laws. Good Sirs ! be not so coleric, go further 
from the wall, lest you knock your pates against it. " Be wise now there- 
fore, O ye kings, be instructed ye judges of the earth ; serve the Lord, 
in fear," &c. " Kiss the Son, lest he be angry, and so ye perish," kc. 
That is, take hold on Christ, or the devil will take hold on you. I believe 
God will some day overthrow the Pope. This second Psalm is a proud 
Psalm against those fellows ; it begins mild and simply, but it endeth 
stately and rattling : " lest ye perish from the way :" fire will break out; 
therefore, " Blessed are all they that put their trust in him." It is a 
most excellent and a brave stately Psalm, and I am much taken with it : 
above, it saith, He that dwells in heaven taketh our part, therefore take 
good heed what ye do. We have no other comfort against these swift 
worldly practices, than that our God is called a God at hand, and not a 
God afar off: and also, a God of mercy ; He seeth all these stratagems, and 
forgetteth them not, for God hath a great memory. 

I have now angered the Pope about his images of idolatry : I have 
given the Pope a gilded cup in his hand, he must taste first of that. I 
have a great advantage against him ; " For the Lord saith unto my Lord, 
sit on my right hand, until I make thy enemies thy footstool." He saith, 
In the last day I will call you : and then he will call and say, Ho ! Martin 
Luther, Philip Melanchthon, Justus Jonas, John Calvin, &c« arise, come 
up ; and God will call us by our names, as our Saviour Christ saith, in St. 
John's Gospel, " And he calleth them by name." Well on, let us be of 
good comfort. 



Reflections on Chap. 1. — What an inestimable treasure is the 
Word of God to the Church of Chris* in all ages. The sacred volume is 
a Book that we may be always learning from, and improving by : and the, 
more we are conversant with it, enlightened, influenced, and determined 
by it, the better Christians we shall be. 

Do you admire the fortitude of Luther ? This holy bravery andjirmness 
of spirit, was planted in his heart by the Spirit of God, while he was 
meditating on the Bible. 

Oh ! may the God of all grace incline our minds to his testimonies, 
and write them in our hearts, that we may never depart from him. 



34 dr. luther's familiar disco>ui&e9. 



CHAP. II. 



ON ©OB'S WORKS. 



That human Reason cannot comprehend nor understand God's Works* 
ALL the Works of God are unsearchable and unspeakable; no human 
sense can find them out, only Faith takes hold thereof without human 
power or addition. No human creature can take hold or know God in 
his Majesty, and therefore hath he set himself down in the simplest man- 
ner, and was made Man, yea, was made sin, death, and weakness. He 
Was simple, indeed, and mean enough when he took upon him the quality 
of a servant, as St. Paul saith to the Philippians. But who can believe it ? 
We think that the Turkish Emperor is much more mighty, Erasmus Rot- 
terdamus much more learned, a Friar far more good and godly than God 
himself is. 

To conclude; in all things, and in the least creatures yea also, in their 
members, God's almighty power and great wonderful works do clearly 
shine. For, what man (how powerful, wise, and holy soever) can make 
out of one fig a fig-tree, or another fig? or, out of one cherry-stone, can 
make a cherry, or a cherry-tree ? or what man can know, how God crea~ 
teth and preserveth all things and makes them grow? 

And truly we find and see printed the Holy Trinity in all good arts and 
creatures; as the Almighty power of God the Father, the wisdom of God 
the Son, and the goodness of God the Holy Ghost. Neither can Ave con- 
ceive or know how the apple of the eye doth see, or how understanding 
words are spoken distinctly and plainly, when only the tongue is moved 
and stirred in the mouth : all which are natural things, as we daily see and 
act. How then should we be able to comprehend or understand the secret 
counsel of God's Majesty or search it out with our sense, wit, reason, or 
understanding. 

That no Man understands God's Works. 

NO man is able to imagine, much le?s to understand, what God hath 
done, and still doth without ceasing. Although we laboured and sweated 
blood to write but only three lines in such manner as St. John did write, 
yet were we never able to perform it. What then, should we any way 
admire or wonder, at our wisdom ? I, for my part, will be a fool, and will 
yield myself captive. 

In the beginning God made Adam out of a piece of clay, Eve out of his 
rib ; he blessed them, and said, " Be fruitful and increase :" these words 
do and will stand, and remain powerful to the world's end. And although 
many people die daily, yet there are still new born, as David saith in his 
Psalm, " Thou suflferest men to die and go away like a shadow, and sayest, 
Come again ye children of men." These and other things which he 
doily cteateth, the ungodly blind world doth not see, nor acknowledge for 
God's wonders ; but they think all is done by chance and at hap-hazard. 
On the contrary, the good and godly, wheresoever they cast their eyes, 



©N GOD'S WORKS oO 

4o behold heaven and earth, the air and water, &c. they see and acknow- 
ledge all for God's wonders, at which they are astonished ; they see their 
delight and joy of the same, they laud and praise the Creator, and do also 
know that God is well pleased therewith. 

The children of the world, which are in darkness, see nothing of these 
things, much less do know the causes of faith. The articles of faith are 
too high for them. That three persons pre one only God ; that the true 
Son of God was made man ; that in Christ are two natures, divine and 
human, &c. thereat they are offended ; nay, they hold them for fictions 
and fables. For, so unlikely as it is to say, a man and a stone are oue 
person ; even so unlikely it is also to human sense and reason, that God 
was made man, or, that divine and human natures united in Christ, is one 
person. St. Paul understood an excellent piece thereof; and although he 
took not hold of ail, yet he brings forth to the Colossians, the second 
chapter, and s&ith, " In Christ dwelleth all the fulness of the Godhead 
bodily." Also, " In him lies hid all treasure of wisdom and knowledge.'* 
His meaning is, Whoso findeth not God in Christ, the same shall never 
find him, let him seek where and how long he will, much less shall he 
understand what God's will and essence is. 

But we acknowledge all in Christ, the whole Godhead and manhood ; 
that is, we see in him the highest strength and power together with the 
highest weakness ; we see in him both life and death, righteousness and 
sin, God's grace and anger. 

Ah! What shall we say, that God was made man! Truly it is a very 
high and hard article, above and against alt human sense and reason, but 
no man (or very few) do seriously meditate thereof, or consider the same. 

That God is without, and above, and yet in all Creatures, 

SEEING now that heaven is his stool, Isaiah, the 66th chapter, so can 
he reach far, far above heaven ; and that the earth is his footstool, there- 
fore he must needs be in the whole world, as the words following do 
witness, where God saith, " Where is the place of my rest ? For all those 
things hath mine hand made, and all those things have been," saith the 
Lord : " but to this man will I look, even to him that is poor and of a con- 
trite spirit, and trembleth at my word:" as if he should say, They are 
those by whom 1 will have my rest and dwelling ; but now these are 
scattered here and there in the whole world. And if he fills all things, as 
St. Paul saith, then surely he must needs be every where (understand) 
epirituaily in his Word and Sacraments. 

Therefore, he that will be wise before God, let him learn God's Word, 
and stand in fear of him ; for, " The fear of the Lord is the begin- 
ning of wisdom :" yet let him fear so, that he also hope of his goodness, 
Psalm, cxlvii. 

If any man will ask, Why God permitteth that men be hardened, and 
do fall into everlasting perdition ? Let him ask again, Why God did not 
spare his only Son, but gave him for us all to die the most contemned 
death of the cross ? which is a more certain sign of his love towards us poor 
people, than of his wrath and anger against us. Such questions cannot 
be better solved and answered than by the like contrary questions. Tru«* 
it is, the malicious devil deceived and seduced Adam. But we ought 
again to hold and consider, that, soon after the fall, Adam received the 
promise of the woman's seed that should crush the serpent's head, and 
should bless the people on earth. Therefore we must acknowledge, take 
to heart, and well contemplate that the goodness and mercy of the Father 
is immeasurably great towards the wicked, ungovernable world, who seat 

E 2 



36 dr. luther's familiar discourses. 

his Son to be their Saviour. Let therefore his good will be acceptable 
unto thee, and do not speculate with and about that devilish qitere> Why 
and wherefore, touching God's Words and Works ? For God, who is a 
Creator of all creatures, and ordereth all things according to his unsearch- 
able will and wisdom, hath no pleasure in such questions, but rather 
abhors them. 

That we may be at a certainty of all these things, namely, who shall be 
saved, or who damned ? Let us know, that he hath sent his only Son unto 
us, and commanded that we should hear him. He hath revealed his Fa- 
ther's will unto us, namely, that " Whoso believeth in the Son, hath ever- 
lasting life, but he that doth not believe is already condemned." John iii. 
and vi. " Likewise, he that believeth and is baptized shall be saved, but 
he that doth not believe, shall be damned. Mark, xvi. 

That God sometimes, out of his divine premeditated counsel, wonderful 
wise, unsearchable to human reason and understanding, hath mercy on 
this man, and hardeneth another, as the Scripture speaks of Pharaoh ; it 
beseemeth not us to search or sift out. We must certainly know, and not 
doubt, that he doth nothing without certain cause and premeditated coun- 
sel. And truly, if God were to give an account to every one of his works 
and actions, then where he indeed but a poor simple God. 

Our Saviour Christ said to Peter, John xiii. " What I do thou knowest 
not now, but thou shalt know hereafter, namely, at that joyful day. Then 
we shall know how truly and friendly our loving God and Father hath been 
affected unto us. In the mean time (although misfortunes, misery and 
troubles have been, and shall be upon us) we must notwithstanding have 
this sure confidence in him, that he will not suffer us to be destroyed nei- 
ther in body nor soul, but will so deal with us, that all things (be they good 
or evil) shall and must redound to Our best comforts. 

St. Hilary giveth us a fine text, " Let us," saith he, " be content, that 
w T e do not know the state of our bodies, how should we then be so pre- 
sumptuous as to speculate and to search out the Majesty of God?" This 
cught not to be, we shall thereby become like climbing goats, which do 
oftentimes fall and break their necks. Therefore I do truly advise, that 
men would hear what God saith through his Word, and direct themselves 
according to the same, otherwise, all labour and trouble is in vain, and 
we are lost. 

When one asked, Where God was before Heaven was created ? St. 
Austin made answer thereunto and said, He was in himself. And as 
another asked me the same question, I said, He was building of Hell for 
such idle, presumptuous, fluttering spirits and inquisitors. After he had 
created all things, he was every where, and yet he was no where ; for I 
cannot fasten nor take hold of him without the Word. But he will be 
found there where he hath bound himself to be. The Jews found him at 
Jerusalem by the Throne of Grace, Exod. xxv. We find him in the Word 
and Faith, in Baptism and Sacraments ; but in his Majesty he is no where 
to be found. 

It was a special grace in the Old Testament, when God bound himself 
to a certain place where he would be found, namely, in that place where 
the Tabernacle was, towards which they prayed ; as first, in Silo and 
Sichem, afterwards at Gibeon, and lastly at Jerusalem in the Temple. 

The Greeks and Heathens in after times did imitate the same, and did 
build temples for their idols in certain places, as at Ephesus for Diana, 
at Delphos for Apollo, &c. For, where God built a church there the 
devil would also build a chapel. They imitated the Jews also in this, 
namely, that as the most holiest was dark, and had no light, even so and 



on god's works. 37 

after the same manner did they make their places dark v/here the devil 
made answer, as at Delphos, and elsewhere. In such sort is the devil 
always God's ape. 

But whereas the most holiest must be dark, the same did signify that 
the Kingdom of Christ no other way was to be taken hold of and fastened, 
but only by the Word and by Faith. 

That God is Faithful and True. 

GOD is upright, faithful, and true, as he hath shewed, not only in that 
he hath given us his Promises in Christ, through whom wo have forgive- 
ness of sins, and deliverance from everlasting death ; but also, he "hath 
laid before us in the Scriptures many gracious and comfortable examples 
of great and holy Saints which of God were highly enlightened and 
favoured, and yet notwithstanding did fall into great and heavy sins. 

Adam, by his fall and disobedience, did hereditarily convey sin and 
death upon all bis posterity. Aaron brought a great sin upon Israel, 
insomuch that God for the same would have destroyed them, Deut. ix. 
David also fell very heavily, 2 Sam xi. Job and Jeremiah cursed the day 
wherein they were born. Jonas was sorely vexed, because Nineveh was 
not destroyed. Peter denied, Paul persecuted Christ, &c. 

These and such like innumerable examples doth the Holy Writ relate 
unto us, not that we should live securely, and should sin upon the mercies 
of God; but that, when we feel God's anger (which will surely follow 
upon the sins,) as then we should not despair, but should well remember 
such comfortable examples, and thereby certainly conclude, that as God 
was merciful unto them, so likewise he will be gracious unto us, out of 
his mere goodness and mercy shewed in Christ, and will not impute our 
sins unto us. 

We^- may also see, by such examples of great holy men that fell so 
grievously, what a wicked, crafty, and envious spirit the devil is, and that 
he is a prince and a God of the world. 

These high divine people, that committed such heavy sins, did fall 
through God's counsel and permission ; to the end they should not be 
proud nor boast themselves of their gifts and qualities, but should rather 
fear. For, when David had sinned, had slain Uriah, had taken from him 
his wife, and thereby gave cause to God's enemies to blaspheme : then 
he could not boast that he had governed well, or had settled much good- 
ness ; but he said, " I have sinned against the Lord," and with tears he 
prayed, " Have mercy upon me O God." And Job also acknowledged, 
and saith, " I have spoken foolishly, and therefore do I accuse myself, 
and repent," &c. 

God' s Business and Causes have altogether a simple and small Beginning. 
WHEN God intendeth, or hath in hand, some great matter or work, 
then he begins the same by and through a poor and silly human creature 
and afterwards he gives therein assistance, insomuch that the enemies who 
seek to hinder the same are overcome. As when he delivered the children 
of Israel out of the long, wearisome, and heavy captivity in Egypt, and 
would lead them into the Land of Promise, then he called, first, Moses, 
and afterwards he gave unto him his brother Aaron for an assistant; they 
went to Pharaoh, spake unto him by the commandment of the Lord, •« the 
God of the Hebrews," that he should " let Israel go," &c. And although 
Pharaoh at the first set himself hard against them, and plagued the people 
worse than before, yet nevertheless he was forced in the end, through so 
many plagues, to let Israel go ; yea, the Egyptians thronged together, and 



SS BR. LUTHER'S FAMILIAR DISCOURSES. 

quickly drove them out of the land. But when Pharaoh repented that he 
had let tliem go, and hunted after them with horses, horsemen, chariots* 
and with all his host, then the Lord commanded Moses to stretch forth his 
fearid, wherein he had the staff, over the sea, and then the waters parted; 
and when the Egyptians followed after Israel in the midst of the sea, then 
the Lord fought for Israel, drowned Pharaoh with all his power in the 
fled Sea, and so delivered his people from the hands of the Egyptians, 
&c. 

likewise in the time of Eli the Priest, when the case stood very evil in 
Israel, the Philistines pressing 1 very hard upon them, taking- away the Ark 
©f God, which they carried into their land ; Eli in great sorrow of heart 
tell backwards from his chair, and brake his neck, and it seemed as if 
Israel had been utterly undone, 

Then God raised Samuel the Prophet, and through him helped up Is- 
rael again, and $he Philistines were overthrown, &c. 

Afterwards also, when Saul was sorely pressed upon by the Philistines, 
s& that for anguish of heart he despaired and thrust himself through, three 
«f his sons and many people dying together with himself; then every man 
thought that now there was an end with Israel. But shortly after when 
David was chosen King over all Israel, and confirmed, then went on the 
golden time. For David the chosen man of God, saved not only Israel out 
of the enemies' hands, but also he forced and brought to obedience all kings 
and people that set themselves against him ; he helped the kingdom up 
again in such a manner, that in his and in Solomon's time it stood in fui 
Sourish, high power, and glory; and thereto God raised up unto him helps 
and assistants, many high people, priests, and prophets, also other godly, 
wise, experienced heroes, and rulers, which he made use of in spiritual 
and temporal negociations; as when he settled both priesthood and king- 
dom by them so fine and orderly, that afterwards a long time it remained 
in a fiourising state. 

Even so likewise, when Judah was carried captive to Babel, then God 
selected the Prophets Ezekiel, Haggai, and Zachariah, who comforted 
them in their distress and captivity; they made not only promise of their 
return into the land of Judea again, which was performed and came to pass 
in the first Year of Cyrus, King of Persia, but also that Christ most cer- 
tainly should come in his due time. 

Hence we may see that God never yet forsook his people, yea, neither 
the wicked world, though they gave him small thanks; although by rea- 
son of their sins, he suffereth them a longtime to be severely punished and 
plagued. As also in this our last time he hath graciously visited and de- 
livered us from the long, wearisome, heavy, and horrible captivity of that 
wicked Popedom. God of his mercy grant that we may thankfully ac- 
knowledge the same; otherwise, I fear, it will be worse with us. 

That the Superfluity of temporal Wealth doth hinder the Faith. 

GOD could be rich soon and easily, if he would be more provident, and 
would deny us the useof his creatures. If he would but keep back the sun, 
that it should not shine, or lock up the air, detain the water, or quench 
cut the fire ; ah ! then would we willingly give all our money and wealth to 
have the use of his creatures again. 

But seeing God so liberally heapeth his gifts upon us, we therefore will 
claim them as by right, in despite of hirn, and let him deny them us if h« 
dare. Therefore the unspeakable multitude of his innumerable benefits 
do hinder and darken the faith of the believers, much more of the 
ungodly. 



on god's works. 39 

That God receives nothing- but Unthankfulness for his Benefits. 

GOD giveth sun and moon, stars and elements, fire and water, air and 
<»arth, and all creatures; body and soul, and all manner of maintenance, of 
fruits, grain, corn, wine, and all that is profitable for the preserving of this 
temporal life ; and moreover he giveth unto us his all -saving Word, yea, 
himself he giveth unto us. 

But what getteth God thereby ? Truly nothing else than that he is 
wickedly blasphemed; yea, that his only Son is pitifully scorned, contemned 
and hanged on the cross ; his servants plagued, banished, persecuted, and 
slain. This is the thanks that he hath for his Grace, for creating, for 
redeeming, sanctifying, nourishing, and for preserving us : such a seed, 
fruit, and godly child is the world. O ! woe be to it. 

Of God's Power in our Weakness. 

GOD placeth his highest office very wonderfully; he commits it to 
preachers that are poor sinners and beggars, who do utter and teach it, 
and very weakly do thereafter, or live according to the same. 

Thus goeth it always with God's power in our weakness ; for when he is 
weakest in us, then is he strongest. 

Howsoever God dealeth with us, it is always unacceptable. 
HOW should God deal with us? Good days we cannot bear, evil we 
cannot endure. Giveth he riches unto us? then are we proud, so that nr» 
man can live by us in peace; nay, we will be carried upon hands and 
shoulders, and will be adored as Gods. Giveth he poverty unto us ? then 
are we dismayed, we are impatient, and murmur against him. Therefore 
nothing were better for us, than soon to be conveyed to the last dance, and 
covered with shovels. 

Of the acknowledging of Nature. 

ADAM had no need of books, for he had the book of Nature; and all 
the Patriarchs and Prophets, Christ and his Apostles, do cite much out 
of that book; as, touching the sorrows of women bearing children, of the 
fellowship and community of the members of man's body, as St. Paul re- 
lateth such Parables, and saith, That oue member cannot miss another: 
if the eyes did not see, whither then would the feet go? how would they 
sturnble and fall ? If the hands did not fasten and take hold, how then 
should we eat? If the feet went not, where then would the hands get any- 
thing ? only the maw, that lazy drone, lies in the midst of the body, and is 
fatted like a swine. This parable teacheth us that mankind should love 
one another; as also the Greek pictures do teach concerning two men, the 
one lame, and the other blind, who shewed kindness the one to the other, 
as much as in them lay; the lame guided the blind in the way, which else 
he neither knew nor saw ; and the blind carried the lame, that else could 
not go; so that they both were holpen and came forward. 

How God deals ivith his upright Saints and holy People. 

GOD is wonderful in his saints, and deals strangely, with them, contrary 
to all human wisdom and understanding; to the end, those that fear God, 
and are good Christians, may learn to depend on invisible things, and 
through mortification they may be made alive again; for God's Word is a 
light that shines in a dark place, as all examples of faith do shew. Esau 
was accursed, and yet it went well and fortunately with him ; he was Lord 
in the Land, and Priest in the Church; but Jacob must fly away and dwell 
ia poverty in another country. 



40 DR. LUTHER'S FAMILIAR DISCOURSES. 

God deals with the godly and good Christians almost even as he deals 
with the ungodly, yea, and sometimes far worse. He doth even like ^ 
house-father with a son and a servant; he whips and beats the son much 
more and oftener than the servant, yet, nevertheless, he gathers for the son 
a treasure to inherit; but a stubborn and a disobedient servant he beateth 
not with the rod, but he thrusteth him out of the doors, and giveth him 
nothing of the inheritance. 

What God would have of us Mankind, 

GOD is a good and gracious Lord; he will be held for God only and 
alone, according to the First Commandment : "Thou shalt have none other 
Gods but me." He desires nothing of us, no taxes, subsidies, money, nor 
goods; be only will have that he may be our God and Father, and there- 
fore doth he give unto us richly, with an overflowing cup, all manner of 
spiritual and temporal gifts ; but we look not once so much as towards him, 
neither will we have him to be our God. 

That God is not angry. 

GOD the Lord is not angry ; for if God should be earnestly angry, then 
were we all utterly lost and gone. God doth not willingly strike mankind, 
except, as a just God, he be constrained thereunto; he having no pleasure 
in unrighteous and ungodly doings, and therefore he must suffer the 
punishment to go on; as I do sometimes look through the fingers, when 
the tutor beateth my son John, or when he whips him. And God useth 
so to do when we are unthankful and disobedient to his Word and Com- 
mandments: as then he suffereth us, through the devil, soundly to be 
lashed with pestilence, with famine, and with such like whips ; and he 
doth the same, not that he is our enemy and will destroy us, but that 
through such scourging he may call us to repentance and amendment, and 
thereby to entice us unto him, that we may seek him, run unto him, and 
call upon him for help. Of this we have a fine example in the Book of 
Judges, where the Angel, in God's person, speaketh thus : " I have striken 
you so often and ye are nothing the better for it" (I think, said Luther, 
it was done in Gideon's time) : and the people of Israel said, "Save thou 
us but now, we have sinned and done amiss : punish thou us, Lord, and 
do with us what thou wilt, only save us now," &c. When we give and yield 
ourselves to this man, and desire that he would help us, then most certainly 
he helpeth as a true God; but it fails only herein, namely, that we cannot 
yield. The text saith, "Do to us what thou wilt, only deliver and help 
us." Then he struck not all the people to death. In like manner did 
David, when he had sinned, in causing the people to be numbered, for 
which sin God punished the people with pestilence, that 70,000 died; then 
David humbled himself, and said, " Behold, Lord, I have sinned, I have 
done this misdeed, and have deserved this punishment : What have these 
sheep done ? Let thy hand be upon me, and upon my Father's house," &c. 
Then our Lord God could not be angry, by reason of David's humility, as 
the text saith : "And the Lord repented him of the evil, and said to the 
Angel that destroyed the people, It is enough, stay thy hand." 

Therefore he that can humble himself earnestly before God in Christ, 
the same hath already won; otherwise the Lord God would lose his Deity, 
or Godhead; whose own work it is, that he have mercy on the poor and 
sorrowful, and spare them that do humble themselves before him, as the 
whole Scriptures do boast of him. For if he should not do so, then no 
human creature would come unto him, no man would call upon him, no man 
wculd be heard, no man saved, nor would thank him; "For in hell no 



ON god's WORKS. 41 

man praiseth thee,'* saith the Psalm, &c. <c The devil can affright, mur- 
jtef, and steal; but God only reviveth and comfortcth." 

For this little word, God, is, in the Scripture, such a word as hath 
manifold significations, and it is oftentimes understood ef a thing after the 
nature of its operation and essence: according* to this, the devil is called a 
God ; namely, a God of sin, of death, of despair, and of damnation. 

Here we must make a right difference between this God, and the upright 
and true GOD, who is a God of life, comfort, salvation, justification, and 
of all goodness. For there are manifold significations that have no right 
nor certain understanding of things, speeches, and words; Equivocation is 
always the mother of error. 

Of God's Goodness, if we could but trust unto him. 

ONCE, towards evening, came flying into Luther's garden two birds, 
and made a nest therein, but they were oftentimes scared away by those 
that passed by : then, said Luther, ye loving pretty birds ! fly not away; 
I am heartily well contented with you, if ye could but trust unto me. Even 
so it is with us, we neither can trust in God, who, notwithstanding, shew* 
eth and wisheth us all goodness. 

God is patient, long-suffering, and merciful ; in that he can keep such 
silence, and can suffer so long the most wicked wretches to go unpunished. 
I could not do so, said Luther. 

God's power is great, who holdeth and nourisheth the whole world, and 
maintaineth it; it is a hard article, where we say and acknowledge, "I 
believe in God the Father." He hath created all things sufficiently for us. 
All the seas are our cellars, all woods are our huntings; the earth is full of 
silver and gold, and of innumerable fruits, which are created all for our 
sakes, and the earth is a corn house, and a larder for us, &c. 

That Gods Creatures are abused, for the most part by the Ungodly. 

The wicked and ungodly do enjoy and use the most part of God's crea- 
tures; for the tyrants have the greatest power, lands, and people in the 
world; the usurers have the money; the farmers have eggs, butter, corn, 
barley, oats, apples, pears, &c. ; but good and godly Christians must suffer, 
be persecuted, must sit in dungeons, where they can see neither sun nor 
moon, must be thrust out into poverty, must be banished, and plagued, &c. 
But certainly it must be better one day, it cannot always so remain ; let us 
have but patience, and stedfastly remain by the pure doctrine, and not- 
withstanding all this misery, let us not fall away from the same. 

The Chanceries of God, and of the Devil. 

OUR. Lord God and the devil have two manner of chanceries, which do 
not agree together, but are quite opposite the one to the other. God's 
chancery at the first doth affright, and afterwards it lifteth up and com- 
forteth again; and that because the flesh and the old man should be killed, 
and the spirit, or new man, should live. In such manner the good Angels 
do first make afraid, and afterwards they comfort those again which are 
affrighted; as in St. Luke the first, when Mary was afraid at the Angel's 
speech, he comforted her, and said, "Fear not Mary," &c. and, in the 
second chapter, he said to the Shepherds that were sore afraid, " Fear 
not, behold. I bring you tidings of great joy," &.e. 

But the devil turns it quite about in despite of God, he useth and takes 
quite a contrary course; for he makes, at the first, people secure and bold, 
that they, void of all fear or frighting, do commit sin and wickedness, and 

F 



42 ftR. LUTHER'S FAMILIAR DISCOURSES, 

elo not only remain in sin, but also they take delight and pleasure therein 5 
and think they have done all well ; but at last, when death comes, then he 
affrighteth and scareth them without measure, insomuch that either they 
die of great grief, or else in the end, by reason of evil and fearful conse- 
quences, they make away themselves, and are left without all comfort, and 
so do despair of God's grace and mercy. 

That God, and not Money, preserves the World. 

GOD only, and not money and wealth, maintains and preserves the 
world ; for riches, and much money, do make proud and lazy people. As 
at Venice, where the richest people are, a horrible dearth fell among them 
in our memory, so that they were driven to call upon the Turks for help, 
who sent twenty-four gallies laden with corn ; all which, as they almost 
Were arrived, went clown into the sea, and sunk before their eyes. 

Therefore great wealth and money cannot still the hunger, but rather 
occasioneth more dearth ; for where rich people are, there it is always 
dear, and things are at high rates. Moreover, money maketh no man 
right merry, but much more pensive and full of sorrow ; for they are thorns 
Which do prick people, as Christ calls riches ; yet is the world so mad that 
they will set thereupon all their joy and felicity. 

That God's anger is at the greatest when he holds his Peace, and speaks 

not with us. 

NO greater anger than when God is silent, and talketh not with us* 
but sufFereth us to go on in our sinful works, and to do all things accord- 
ing to our own lusts and pleasures ; as it goeth now with the Jews, against 
whom God hath fixed his wrath so fiercely, that in the space of fifteen 
hundred years, he hath not given them so much as one word, neither shew- 
eth he them any sign; as he threatened them in the 81st Psalm, and saith, 
«' Hear my people, and I will assure thee, O Israel, if thou wilt hearken 
unto me, there shall no strange God be with thee, neither shalt thou wor- 
ship any other God ; I am the Lord thy God which brought thee out of 
the land of Egypt. Open thy mouth wide, and I will fill it. But my 
people would not hear my voice, and Israel would not obey me: so I gave 
them up unto their own hearts lust and let them follow their own imagi- 
nations." 

They cried sore, and prayed vehemently, with great earnest zeal, as their 
books of prayers do shew. I do much wonder that God did not hear them ; 
certainly his anger was very great. When they cry now, so answered 
them God in this manner : As I preached and cried to you, there was none 
that would hear, therefore will I not hear; my threatening sermons have 
ye despised, therefore I will not hear you. 

Ah, God! punish, we pray thee, with pestilence, with famine, and with 
what evil sicknesses else may be on earth ; but be not silent, Lord, towards 
us. God said to the Jews, " I have stretched forth mine hand, and have 
cried, Come hither and hear, Sec, But ye said we will not hear." 1 send 
to you my servants the Prophets, Isaiah, Jeremiah, &c. and say unto you, 
Hear ye, &c. But ye say, No ; we will kill them. I send unto you my 
Son, O ! say ye, that is right; we will hang him, &c. 

Even so likewise do we now; we are weary of God's Word, and are 
•vercloyed therewith ; we will not have upright, good, and godly preach- 
ers and teachers that threaten us, and do bring God's Word pure and ua- 
falsified before us, and so vehemently do condemn false doctrine, and do 
truly warn us : No, say we, such cannot we endure ; we will not hear them, 



ON god's works 43 

way, we will persecute and banish them ; therefore, will God also punish 
us. Thus it goeth with wicked and lost children, that will not hearken 
to their parents, nor be obedient unto them, they will afterwards be re r 
jected of them again. 

No man was ever able to describe or exprees the fierceness of God's 
anger when it is kindled. O heavenly Father! (said he) let us constantly 
remain, we pray thee, by this bright shining sun, and let us never fall from 
thy Word, or be brought to false and corrupted doctrine. 

Although the Jews have been punished so long, and still are punished 
to this day, yet they will not hear, but do still blaspheme. How wickedly 
do they blaspheme that good maid, the blessed Virgin Mary; truly if she 
had been a Heathen, as JEneas Sylvia, yet were it too much. 

Behold and consider, they have now suffered fifteen hundred years ; 
what will be then their sufferings in hell ? No people on earth are so hardly 
punished and plagued as the Jews. I advise that no man talk with a Jew 
of Christ, that he is the Son of God, for he will not believe it; therefore 
will I dispute no more with them. 

Rabbi Abida, a Jew, said once to me, Messiah is already come ; but, 
said he, he was the son of a star, and was begotten of Jacob's star. That 
poor wretched people know not whereon they be ; sometimes they will say, 
He is come; otheiwhile again, they deny it. For my part, 1 take the 
Jews to be merely epicures, and have despaired of Messiah. They believe 
whoso doth good works, the same is just ; whoso heareth Moses, is saved, 
whether Messiah come or not. They alledge, Messiah will set up the law 
again, and will not take it away : to conclude, they expect a temporal 
kingdom. 

What it is that most displeaseth God. 

NOTHING displeaseth Almighty God more, than when we defend and 
cloke our sins, and will not acknowledge that we have done wrong, as Saul 
did ; for the sins that be not acknowledged, are against the first Table of 
the Ten Commandments of God. Saul sinned against the first Table, but 
David sinned against the second. Those are sinners against the second 
Table, that do look on the Sermon of Repentance, that suffer themselves 
to be threatened and reproved, do acknowledge their sins, and better 
themselves; "do sanctify God's Name, and give him the honour due unto 
his Name," &c. ; but the other that do sin against the first Tabic, as idol- 
aters, unbelievers, contemners, and blasphemers of God, and falsifiers of 
God's Word, &c. they do attribute to themselves wisdom and power, they 
will be wise and mighty, both which God will reserve for himself, as being 
his own proper qualities. 

God's Course when he intendeih to destroy a Land. 

WHEN God intendeth to destroy a kingdom, a country, or a principali- 
ty, then he draweth and taketh from them wisdom, that is, he blinds 
them, and afterwards bereaves them of their power and ability, &c. 

That God punisheih and no Man can fly away from it. 

IT is not to be expressed how ungodly and wicked the world is, as we 
may easily perceive from hence, that God hath not only suffered the punish- 
ments to increase, but also he hath constituted and appointed so many 
executioners and hangmen that must punish his subjects; as there are the 
wicked spirits, the tyrants, disobedient children, knaves, and wicked 
women, wild beasts, vermin, sicknesses, &c. yet all this can make us 
neither to bend nor to bow. 

Better it were, that God should be angry with us, than that we were 

F 2 



44 dr. luther's familiar discourses. 

angry with God, for he can soon be at an union with us again, because he 
i merciful; but when we are angry with him, then the case is not to be 
helped. 

That God, if he pleases, could purchase great store of Money and 

Wealth, 

GOD could be exceeding rich in money, and temporal wealth, if he so 
pleased, but he will not. If he w 7 ould but come to the Pope, to the Emper- 
or, to a King, to a Prince, to a Bishop, to a rich merchant, to a citizen, 
or farmer, and would say, Except thou givest me a hundred thousand 
crowns, thou shalt die at this instant. Then every one would presently 
say, I will give it with ail my heart if I may but live. But now we are such 
unthankful slovens, that we give him not so much as thanks, although we 
receive of him richly, and overflowing, so great benefits, merely out of his 
goodness and mercy. Is not this a shame ? Yet, notwithstanding such 
our unthankfulness, our Lord God and merciful Father doth not suffer 
himself thereby to be scared away, but continually doth afford and shew 
unto us all manner of goodnesses. But, if in his gifts and benefits he 
were more sparing, and m imparting the same unto us were more close-* 
handed, then we would learn to be thankful. If he caused every human 
creature to be born into the world but with one leg or foot, and seven 
years afterwards gave him the other leg; or in the fourteenth year gave 
one hand, and afterwards in the twentieth year the other, then we should 
better acknowledge God's gifts and benefits, we should also then value 
them at a higher rate, and be thankful to Almighty God for the same. 
But now, seeing that God heapeth upon us these and the like his blessings 
we never regard the same, nor shew ourselves thankful unto him. 

Now hath God given unto us a whole sea full of his Word, he giveth 
unto us all manner of languages and good free liberal arts ; we buy at this 
time cheap, and for a small price all manner and sorts of good books; 
moreover, he giveth unto us learned people, that do teach w T ell and orderly, 
insomuch that a youth (if otherwise he be not altogether a dunce) may 
learn and study more in one year now, than formerly in many years. Arts 
are now so cheap, that almost they go about a begging for bread; woe be 
to us that we are so lazy, improvident, so negligent, and so unthankful. 

But God ( I fear) will shut and close up his liberal hand and mercy 
again, and will give unto us sparingly enough, so that we shall have 
again sects, schisms, preachers of lies, and scoffers of God, and them we 
shall adore, and carry upon our hands, seeing that now we do contemn his 
Word and servants. 

When God holdeth not his Hand over us, then are we quite Lost. 

WE are worth nothing at all with our gifts and qualities, how great 
soever they be, if God continually holdeth not his hand over us : when he 
forsaketh us, then is our wisdom, art, sense, and understanding nothing 
worth. If he do not constantly assist us, then our highest knowledge and 
experience in divinity, or what else we are able to attain unto, will nothing 
avail ; for when the hour of trial and temptation comes, we shall be dis- 
patched in a moment ; so that the devil, through his craft and subtilty, 
teareth away from us even those texts and sentences in holy Scripture 
wherewith we should comfort ourselves, and, instead thereof, he setteth 
before our eyes, only sentences of fearful threatenings, in great innumera- 
ble instances. 

Therefore let us well learn and mark, when God takes his hand from us, 
that then we soon and suddenly ao fall to the ground ; as it fell out with 



on god's works. 45 

St. Peter, soon after the first Council at Antioch, where St. Paul with- 
stood him to the face, and publicly reproved him by reason of his hypo- 
crisy, wherewith he offended the weak Gentiles. 

W herefore, let no man appear with proud boasting- and bragging of his 
own righteousness, wisdom, or with other gifts and qualities which he hath, 
but let hiin humble himself, and pray with the loving holy apostles, and 
say : Ah, Lord ! strengthen and increase the faith in us. 

That God's corporal Gift's are but little regarded, 

THE greater God's corporal gifts and wonderous works are, the less 
they are regarded. The greatest and most precious treasure that we re- 
ceive of God is, that we can speak, hear, see, &c. but how many are of 
those that do acknowledge the same for God's special gifts, mnch less that 
they should give God thanks for them. On the contrary, the world highly 
doth esteem of riches, honour, power, and of other things that are of less 
worth; for what costly things can those be that soon do vanish away? 
A blind man (if otherwise he be in his right wits) would willingly miss all 
these if he might but see. The reason why the corporal gifts of God are 
so much undervalued is, that they be so common, that God bestows them 
also upon senseless beasts, which as well as we people, yea, also in part 
better than we, do hear and see. But what shall J say? Christ made the 
blind to see, he drove out devils, raised the dead, &c. yet nevertheless, he 
must be upbraided by the ungodly hypocrites, which gave themselves out 
for God's people, and must hear of them that he was a Samaritan, and 
h d a devil. Ah ! the world is the devil's, wheresoever it goeth or stand- 
eth ; how then can they acknowledge God's gifts and benefits ? It is with 
Almighty God, as it is with parents and their children which are young; 
they regard not so much the daily bread, as an apple, a pear, or other 
toys. 

One evening, Luther saw cattle going in the fields, in a pasture, and said 
Behold, there go our preachers, our milk-bearers, butter-bearers, cheese 
and wool-bearers, which do daily preach unto us the faith towards God, 
that we should trust in him, as in our loving Father; he careth for us, and 
will maintain and nourish us. 

That God nourisheth all the Beasts. 

NO man can account the great charges which God is at, only in main- 
taining the birds, and such creatures, which in a manner are nothing or 
little worth. I am persuaded (said he) that it costeth God yearly more to 
maintain only the sparrows, than the yearly revenue of the French King 
sunounteth unto : What then shall we say of all the rest of his creatures ? 

That God is skilful in all Manner of Trades. 

GOD is skilful in all occupations and trades, in a most perfect excellent 
manner; for, like a skilful taylor, he makes such a coat for the stag which 
he wears nine hundred years together, and of itself it is not torn : also 
like a good shoemaker, he gives him shoes on his feet, that last longer 
than the stag himself, &c. 

God gives this world, with all his works, to those people, which (as he 
knows before) will anger, contemn, and blaspheme him. What then, may 
we think, will be give to those that through faith are justified, and do 
know that they, so justified, shall live and remain with him everlastingly ? 

That God is sore vexed, by reason we will not hold him for our God 
ALL evil thoughts proceed from the devil ; he will not have us to trust 



46 DR. LUTHERS FAMILIAR DISCOURSES. 

in God. Now God is sorely vexed, seeing' he is so gracious and true a 
God, that we notwithstanding', will not hold nor have him for a God : a* 
in the Prophets he complains continually, and saith, " Am not I God ? Is 
there any other God besides me ? Have I no hand, no arm, power or 
strength that I can help ?" If God should chide me, in such a manner as 
tie chides the Pope in the Prophet Jeremiah, then should I die ; but the 
Pope careth not for it, he scoffeth and scorneth it. 

I am thy GOD, what it is ; and of the abusing of God's Name. 

"I AM thy God." This heretofore was to me a slight and simple 
thing when I read it. Who knows not that ? thought I. But now I see 
well what God will have therewith : and now it is much more wonderful unto 
me, that every Preacher doth preach these words, " I am thy God ;" as 
the Pope, and his shaved crew, the Friars ; and yet, notwithstanding, 
they do dissemble and lie in their hearts, that it may remain true which 
they use to say : "In God's Name beginneth all misfortune." I think, 
indeed, those sectaries and seducers do thoroughly approve the same. 

If the Name of God (said he) were not so abused in the world, then it 
would stand well on earth ; but we will be mere idolaters. Even so went 
it in the time of Ezekiel, that God, through him, said, Wilt thou worship 
idols ? so worship them in the devil's name. But it stands written therein 
also : He that abuseth God's Name shall not go unpunished. 

That God will be praised in all Languages* 

tc ALL that hath breath praise the Lord," saith the Psalm : thence it 
followeth that in all and every language, speeches, and tongues, we should 
preach and praise the Lord. Why then have the Pope and the Emperor 
forbidden to sing and pray in the German tongue ? 

To call God to an Account. 

JEREMIAH saith : Lord ! is it right, that the good-ancUgodly are thus 
plagued of the world? Sin and the devil do fiercely set upon them with 
all power, craft, and subtilt)^ ; but the ungodly do live in lust and plea- 
sure, and have good days : Art thou a just God ? 

To give God the Lie, he cannot endure. 

MURDER, adultery, theft, deceit, and such like sins, are against the 
second table of God's Commandments : God will easily pardon those that 
do confess and acknowledge such offences; but to resist the Holy Ghost, 
and to make God a liar, the same he neither can nor will endure. 

That God is more loving unto us than a Father towards his Children m 

GOD hath a better and more friendly heart towards his faithful ones, 
than a father or mother can have towards their children ; as God himself 
J-aith in the Prophet Isaiah, Chapter xlix. Can a woman forget her suck- 
ing child, that she should not have compassion of the son of her womb ? 
yea, they, may forgot, yet will not I forget thee, &c. But God must have 
patience with us. I believe that St. Paul was at enmity with himself, 
because he could not believe and love Christ so entirely as willingly he 
would have done. Fie on the devil, and on our wicked flesh, that we can- 
not believe and trust in God, who hath given us so great and manifold 
benefits, and still doth give us all his goodnesses, I myself must confesss, 
that 1 can put more trust in my wife, and in every one of my friends, than in 
Christ : when as, notwithstanding, I well know, that none among thera 
all would do and suffer for me that which he suffered, namely, to be cru- 
cified and slain for me. 



ON GOD'S WORK!?. 47 

That God is a God of the Lowly. 

OUR God is a God of the lowly and meek ; his power is strong in 
weakness. If we were not weak, then we should be high-minded and 
proud. God cannot shew his power, but in our weakness : He will not 
quench the smoaking flax : the devil would not only hinder the smoakin«j 
thereof, but would also willingly put it quite out. 

How God shews himself in our Temptations. 

GOD delighteth in our temptations, and God hateth them : he de- 
lighteth in them, when they drive us to prayer : again, he hates them, 
when we despair through the same. But the Psalm saith, " An humble 
and contrite heart is an acceptable sacrifice unto God," &c. Therefore, 
when it goeth well with you, then sing and praise God with a fine song, 
or with an hymn : goeth it evil, that is, when temptation cometh, then 
pray, " For the Lord hath pleasure in those that fear him," but -that 
which follows is the best, namely, " and in them that hope in his good- 
ness :" for God helpeth the lowly and humble, seeing he saith, " Thinkest 
thou my hand is shortened, that I cannot help ?" 

That God hath but a small Heap on Earth, 
GOD in this world hath scarce the tenth part of the people that shall hs 
saved; the least and smallest number will be saved, which in the Law is 
signified by the Tenth. The world is exceeding ungodly and wicked; 
for who would believe that our people should be so unthankful towards 
the Gospel ? 

God's Ways are past finding out. 

GOD will seem as if had dealt inconsiderately in that he hath com- 
manded the world to be governed by the Word of Truth, especially, inas- 
much as he hath clothed the same with a poor, weak, and contemned 
Word of the Cross. For, the world will not have the truth, but they will 
have lies ; neither do they willingly any thing that is upright and good, 
except they be by main force hauled thereunto. The world hath a loath- 
ing of the Cross, and will rather follow the lusts and pleasures of the devil, 
and have good days, than to carry the cross of our blessed Saviour Christ 
Jesus. But the best member that governeth the world, as very worthy, is 
Satan, in his lieutenant the Pope, he can please the world well, and knows 
how to make it give ear unto him ; for his kingdom hath a mighty great 
shew and repute, and that is acceptable to the world, and is fitting for it. 
Like unto like. 

Why God worketh his Goodness through Means. 

GOD, if he pleased, could maintain and nourish us without all our 
labours and means; but he will open the hand to the end we may see he 
is a rich Lord, and it is a wonderful work of God, that we must say, We 
have all from him. No man can conceive what benefits he giveth us 
through the four elements : the earth bringeth trees, many sorts of beasts 
and cattle, metals, water, grain, herbs, &c. The fire warmeth, boileth, 
and roasteth. 

That God maintaineth all People and Creatures in the World. 

THE third part of the ground scarcely be are th corn, and yet we are all 
maintained and nourished. I verily believe (said he) that there do not 
grow so many sheaves of corn as there are people in the world, and yet we 
are all fed ; yea ; and also there remains a good overplus of corn at the year's 



48 DR. LUTHEil'S FAMILIAR DISCOURSES. 

end. This is a wonderful thing, and thereby we should see and pereeiv©- 
God's blessing-. 

That God will be wronged in whatsoever he doeth, 

THE cause why God passed so sharp a sentence against Adam, wag 
that he had eaten of the forbidden tree, and was disobedient unto God ; in- 
somuch that for his sake the ground was cursed, and also the whole gene- 
ration of mankind was made subject to all manner of miseries, and finally, 
death sent upon us all. The sense and reason of the worldly-wise, who 
only do look upon the biting of the apple, do hold that for a slight and 
trivial thing, they think it was too cruel and hard a proceeding against 
poor Adam ; they take snuff in the nose, and say, or at least they think, 
O, is it then so heinous a matter and sin for one to eat of an apple ? As 
people now use to say of such and the like sins, which God expressly in 
his Word hath forbidden, especially of drunkenness, excess, Sec, What 
hurt is it, say they, that one is merry, and takes his cup with good fel- 
lows ? Therefore according to their blindness, they conclude from hence, 
God hath done too much, he is too cruel, and seeks it too strictly. 

Again, these worldlings do stumble and are offended at this, namely, 
that Christ, as they think, lets go and rejecteth good, honest, and holy 
people. He will not know them ; he shews himself harshly towards 
them, yea, he sends them away from him, and calls them malefactors ; 
notwithstanding some in his Name have prophesied, have cast out devils, 
and have done miracles, &c. On the contrary, he receives public sinners. 
If they hear his Word, and believe in him ; he forgives them their sins, 
he covers and will not impute their sins unto them, be they never so great 
and many ; yea, he makes them righteous and holy, God's children and 
heirs of everlasting life and salvation, out of mere grace and mercy, without 
any of their good works. This they conceive to be too much, yea to 
be altogether unjust, &c. 

Now who can be herein an arbitrator, these two things being so quite 
contrary to each other, and are oft compared as fire and water together ; 
namely, that God useth the severest justice against the innocent, as the 
worldly-wise conceive, and sheweth too great goodness and mildness to-' 
wards the sinners, &c. Herein man's wisdom, reason, and understand- 
ing is made a fool. Therefore the Scripture saith, " Except ye be con- 
verted, and become like little children, ye shall not enter into the kingdom 
of God." Human reason, wisdom, and understanding cannot comprehend 
God in his Majesty; therefore we must neither seek nor seajch out what 
God's Will, his Substance, and Nature is, no further than so far as he hath 
commanded us. He hath given us his Word, and therein he hath richly 
revealed what we should know, hold and believe, and what from him we 
should expect ; thereafter should we direct ourselves, and then we could 
not err. But he that hath thoughts of God's Will, of his Nature and 
Essence, without the Word, and will speculate and search out the same 
with his human wisdom, he makes himself much labour aud disquietness 
in vain. "For the world," saith St. Paul, " with their wisdom, knows not 
God in his wisdom." 1 Ccr. i. 

Such searchers shall never learn nor know how God is inclined towards 
them. Those also, that so vainly trouble themselves, whether they be pre- 
destinated, or chosen. They, I say, that do fall into such speculations, 
in them there goeth up a fire in their hearts, which they cannot quench ; 
so that their consciences can never be at peace, but in the end they must 
despair. 

He therefore that will shun this evil and everlasting danger, I truly do 



ON god's works. 49 

advise him that he hold fast the Word ; for then he shall find that our 
gracious God hath laid and made a strong- foundation, on which we may 
surely and certainly take footing, namely, Jesus Christ our Lord, through 
whom only (for nothing, and through none other means) we must enter 
into the kingdom of heaven. For, He, and no other, is the Wav, the 
Truth and the Life. 

Now will we desire to know God in his divine essence and being and 
how he is inclined towards us : then it must be done through his Word, 
for even for that cause hath God sent his only begotten Son into the world, 
to be made Man, like unto us in every thing, sin only excepted, to dwell 
among us, and to reveal his Father's heart and will unto us ; as God hath 
appointed and set him to be unto us a Teacher, when he called from hea- 
ven, " This is my well-beloved Son, &c. him shall ye hear." As if he 
would say, It is in vain and lost labour, when people take in hand to 
search out my Divine Majesty. Human wit and wisdom cannot take hold 
on me ; I am far too high and great ; therefore I will make myself little, 
and low enough, that people may fasten, comprehend, and take hold on 
me. I will give them my only Son, and I will give him in such manner, 
that he shall be a sacrifice, yea, he shall be a sin and a curse for them ; 
and herein he shall be obedient unto me even unto death, yea, to the 
death of the Cross. This will I cause to be preached afterwards in the 
whole world, and they that believe herein shall be saved. Thus meaneth 
St. Paul, when he saith, seeing the world with their wisdom knew not 
God in his wisdom, " It pleased God, by the foolishness of preaching, to 
save them that believe." 1 Cor. i. 

Thus the Divine Majesty may well and fitly be called Little and Com- 
prehensive indeed ; insomuch that no man in reason can complain that he 
kuoweth not how T the case standeth with him towards God, or what he 
shall expect from him. But the world is blind and deaf, they neither see 
nor hear what God doth and saith through his Son, therefore he will re- 
quire it at their hands. Deut. xviii. 

We can seek, find, and understand the heavy temptations of that ever- 
lasting predestination, which terrifies many people, no where better than 
in the wounds of our Saviour Christ Jesus, of whom the Father hath com- 
manded, saying, " Him shall ye hear," The Father in his Divine Ma- 
jesty is too high and great for us; w T e cannot take hold of him ; therefore 
he sheweth unto us the right way by which we may certainly come unto 
him ; namely, Christ; and saith, Believe on him, depend on him, so shall 
ye easily find who I am, and what my will and essence is* But the wise 
of the world, the mighty, the high-learned, and the greatest company in 
the world by no means do this. Therefore God is and remains unknown 
unto them, notwithstanding they have much learning, and do dispute and 
talk much of God ; for it is a short and a round conclusion that, Without 
Christ, God will not be found, known, nor comprehended. 

If now thou wilt know, why so few are saved, and so infinitely many 
damned ; this is the cause, The world will not hear Christ ; they care 
nothing for him ; yea, they do contemn that which the Father witnessed! 
of him, namely, " This is my well-beloved Son, in whom I am well 
pleased." As if he would say, By him only ye shall find what and who 
I am, and what I will have. Otherwise ye shall never find me, neither in 
heaven, nor on earth. 

If now ye believe in the Son, whom I have sent to be a Saviour unto 
you, then will I be to you a Father, and that shall be Yea and Amen. 
What this my Son saith and prumiseth, the same I will make good and 
perform and will not make him a liar. Hereupon, therefore it doth fol- 



50 DR. LUTHER'S FAMILIAR DISCOURSED 

low most certainly, that all people which intend and labour to come to 
God, through any other means than only through Christ (as there are 
Jews, Turks, Papists, false Saints, Heretics, &c.) they do all walk in 
horrible darkness and error ; and it helpeth them nothing that they carry 
outwardly a civil and strict kind of life, do pretend great devotion, suffer 
much, love and honour God, as they boast of themselves, &c. For seeing 
they will not hear Christ, nor believe in him (without whom no man 
knows God, no man obtains forgiveness of sins, no man comes to the 
Father), therefore they remain always in doubt and unbelief, know not 
how they stand with God, and so at last they must die, and be lost in 
their sins. For, *' He that honoureth not the Son, honoureth not the 
Father." 1 John ii. " He that believeth not the Son, shall not see life, 
but the wrath of God remains upon him. John iii. 

Why God ordains that it goeth well with the Wicked, and ill with the 
Godly in this World. 

I MYSELF cannot unloose this argument, Why desperate wretches 
have so good days, and live a long time in jollity and pleasure, according 
to their hearts desire; God honoureth and gives them health of body, fine 
children, &c. But contrarywise, the good and godly people that are 
highly enlightened, he suffers them to stick and remain in calamity, in 
danger, anguish, and in necessity all the days of their lives ; yea, and 
some to die also in misery, as St. John the Baptist did, who was the 
greatest Saint on earth. I will say nothing of our only Saviour Jesus 
Christ, who died in unspeakable misery, the most shameful and contemp- 
tible death of the Cross, between two murderers. 

But God doth like an honest and godly Father, that fain would bring up 
his son in the knowledge and fear of the true faith, to the end he might 
live to have joy of him afterwards, and might convey unto him all the 
treasure which he had gathered together, with all that he possessed be- 
sides. Therefore he chasteneth and scourgeth him more and oftener than 
he doeth a servant, from whence the proverb eometh, The lovinger child, 
the sharper rod : yea, he suffers the disobedient servant to go a while 
unpunished, to use his wilfulness, and will not seem to regard it ; but in 
the mean time he thinks, Well, thou shalt not drive it long ; and when the 
time comes, he thrusts him bare and naked out of the house. In this 
plain and simple manner do I use ,to solve and unloose this argument, 
Why God permits and ordains that the good and godly, especially the 
great saints, as the Prophets, the Apostles, &c. must suffer anguish and 
calamity in this world ; but the ungodly do live a long time in peace, and 
do rest in all superfluity, without want, calamity and trouble. 

The Prophets have all run themselves upon this rock, have written 
much thereof, and therewithall they have shewed how the godly shall and 
may overcome such offensive doubts, and may comfort themselves against 
the same, as Jeremiah saith : " Why goeth it so well with the ungodly, 
and wherefore are all they happy that deal very treacherously?" Jer. xii. 
But it brings them to an evil end, as he saith further : " Thou sufterest 
them to go at liberty like sheep that are to be slain, and thou preparest 
them for the day of slaughter :" of this also read Psalms, xxxvii. xlix. 
lxxiii. 

God is not therefore angry with his children, though he scourgeth and 
punisheth them ; but he is angry with the ungodly, which do not acknow- 
ledge Christ to be the Son of God, and the Saviour of the world, but do 
blaspheme and contemn the Word ; such are to expect no grace and help 
©f him, except they believe in Christ, honour and worship him. And 



ON GOD^S WORKS. SI 

indeed; he himself doth not scourge and beat his small and poor flock that 
do depend on Christ ; but he suffereth them to be chastened and beaten, 
when they are secure and unthankful unto him for his unspeakable bene- 
fits shewed unto them in Christ, and when they are disobedient to his 
word, &c. As then he permitteth that the devil bruiseth our heels, 
sends pestilence and other plagues unto us, tyrants to persecute us, &c. 
and h-e permits the same to be done for our best good, that thereby we 
should be moved, and in a manner, forced to turn ourselves unto him, to 
call upon him, to seek help and comfort from him through Christ. 

That God is a God of the Living aud not of the Dead, 

THIS text doth Christ put on, and alledgeth, Matt. xxii. and thereout 
powerfully sheweth the resurrection of the dead : for if there were no hope 
of the Tcsurection of the dead, nor of another and better world, after this 
short and miserable life, wherefore then doth God offer himself that he will 
be our God, that he will give us all that is necessary and healthful for us, 
and in the end will deliver us out of all trouble, both temporal and spiri- 
tual? To what purpose is it that we hear his Word and believe in him ? 
. What are we the better when we cry and sigh to him in our anguish aud 
need, that we wait with patience upon his comfort and salvation, upon his 
grace and benefits which he shews in Christ ? Why do we praise and 
thank him for the same ? Why are we daily in danger, and suffer ourselves 
to be persecuted and slain for the sake of Christ's Word, which we teach 
and hold for our greatest treasure, and do acknowledge it before the 
wicked world ? 

But forasmuch as the everlasting merciful God, only through bis Word 
and Sacraments, talketh and dealeth with us (all other creatures excluded), 
not of temporal things which pertains to this vanishing life, all which in 
tlie beginning he hath provided richly for us, but where we shall remain 
when we depart from hence, and giveth unto us his Son for a Saviour, 
who delivereth us from sin and death, and hath purchased for us eveilast-* 
ing righteousness, life, and salvation ; that we believe in him, and at his 
commandment are baptized, &c. Therefore it is most certain that we da 
not die away like the beasts that have no understanding ; but so many of 
us as do sleep in Christ, shall through him be raised again to life everlast- 
ing at the last day ; but the ungodly to everlasting shame and destruction. 
John. v. Dan. xii. 

That God svffereth nothing to be wanting in him. 
GOD gives all manner of wealth richly ; first, to the end tfyat no man 
may justly complain, and say, He hath not provided sufficiently for the 
maintenance of this life. But in that there in now and then want, espe- 
cially in this last time, the same is not his, but the fault of the cursed, 
covetous cormorants, that do tear and rend all to themselves; do buy up 
all manner of wares, and raise the prices thereof at their pleasures, and 
do overset and hurt the common people ; much more mischief do the 
wicked usurers, with quite sucking out and consuming poor and needful 
people. Secondly, God doth justly in suffering his punishments to fall 
upon those that do not know him, nor are obedient to the Gospel of Jesus 
Christ, neither are any way thankful unto him for the temporal benefits 
which he rightly bestows upon them to enjoy, not to pride and super- 
fluity ; yea, those that shamefully do abuse the same against God, and to 
the hurt and undoing of their neighbours. W 7 hat doth God desire of us 
for all his benefits, both spiritual and temporal ? but. only that we should 
thank him for the same ; should acknowledge him for our God and 

G 2 



52 dr. luther's familiar discourses. 

Father ; should hearken to his Word, believe and serve him ; to call upon 
him in all our need, and not to doubt that he heareth us, for the sake 
of Christ. 

That Thankfulness is the most acceptable Service to God. 

THE most acceptable service that we can do and shew unto God, and 
which he only desireth of us, is that he is praised of us ; but he is not 
praised, except he be first loved ; he is not loved, unless he be first 
bountiful, and doth well ; ne doeth well when he is gracious ; gracious he 
is when he forgives sins. Now who are those that do love him ? They 
that are the small flock of the faithful, that do acknowledge such graces, 
and do know that through Christ they have forgiveness of their sins, &c. 
But the children of this world do not trouble themselves herewith ; they 
serve their idols, that wicked and cursed Mammon, but in the end he will 
evil reward them. 

Our loving Lord God is willing that we eat, drink and be merry, and 
make use of his creatures, for therefore he hath created them. He will 
not have that we should complain, as if he had not given sufficient, or that 
he could not maintain our poor carcases ; only that we do acknowledge 
him for our God, and thank him for his gifts. 

That God Jills the Bellies of the Ungodly, but he gives the Kingdom of 
Heaven to the Good and Godly. 

WE believe that God will give to us no better things than he giveth to 
the rich ungodly wretches in this world, to whom he gives an overplus, 
and the fill of good wine, money, wealth, power, honour, and all things 
that they would have, or can desire. But the best wealth and treasure, 
which they do not desire, he denies them ; namely, himself. But he that 
hath not God, let him have else what he will, so is he, notwithstanding, 
more miserable than was Lazarus, that lay at the rich man's gate, and 
was starved to death. But it will go even so with them, as it went with 
the glutton, that they everlastingly must hunger and want, and shall not 
have in all their power so much as the least drop of water, &c. 

If then the almighty and liberal God in such wise doth heap blessings 
upon his worst enemies and blasphemers, with all manner of temporal 
goods and wealth, and gives to some also kingdoms, principalities, &e. 
Then may we, that are his children, easily conceive what he will give unto 
us, who for his sake must suffer, yea, what he hath already given us. 
He hath given unto us his only begotten Son, and with him has be- 
stowed all things upon us ; so that through him we are God's child- 
ren, and also heirs of his celestial treasure, and are co-heirs with Christ 
according to hope. 

God, the Lord, hath divided his goods and benefits to this wicked 
world very unequally ; that is, he hath made subject to the world all 
the creatures on earth, in the water, and in the air. They command 
and govern over fish in the sea, over birds and fowl under heaven, and 
over all beasts that are upon earth ; but heaven he hath reserved for him- 
self, for he is Lord of life and death. If God would sell those two, then 
would he soon bring to himself again all the wealth and treasure which he 
hath divided to the world. 

That God hath long Patience with Tyrants. 
GOD is patient and of great goodness, in that he can hold his peace, and 
b9 silent so many hundred years, and hath suffered the Pope and Turk to go 
so long unpunished. The cause is, that few do know, or at least will be- 



on god's works. Si 

lieve, that God will fearfully punish the blindness of the world, which will 
not receive, the truth, or cannot long endure it, to the end they might, be 
saved, but do blaspheme and persecute the same : therefore doth God send 
unto them powerful errors, that they do believe lies. 2 Thess. ii. 

In the time of the Apostles, and long afterwards, the Gospel had its full 
course in Arabia, in Syria, in Egypt, Asia, Greece, and in other kingdoms 
which the Turkish tyrant now possesseth. But at such time as the people 
were w T eary thereof, and many sects arose, then came that blasphemous 
Mahomet with his Alcoran ; from that time forward they forsook Christ, 
and worshipped the devil Mahomet. Even so went it likewise in Pope- 
dom, and I fear, after our time, will go also in Germany, and other places, 
more by reason of the horrible untbankfulness, and contemning of the 
all-saving holy Word, which clear and purely is now preached unto them. 
And then after this bright shining light there will come a fearful darkness, 
Christ Jesus comfort and help his little flock, and give an end to these 
miseries, through his glorious coming. 

When God will devast and punish a people or a kingdom, then he first 
takes away from them good and godly Teachers and Preachers ; also he 
bereaves them of wise, godly, and honest Rulers and Counsellors, he takes 
away good and upright experienced soldiers and other good people. Then 
are the common people secure and merry, they go on in all wilfulness, they 
care no more for the truth and divine doctrine, yea, they despise it and 
fall into blindness ; they regard neither threatening, civility, nor honesty; 
they drive all manner of sins and shame, out of which follows a wild, dis- 
solute, and devilish kind of living, as now, alas ! we see and are too, too 
well aware of, and cannot long endure. Therefore I fear the axe is laid to 
the root of the tree that it soon must be cut down. God of his infinite 
mercy take us graciously away, that we may not live to see such 
calamity. 

How God regards great Persons that are Ungodly. 

THE Queen of Denmark, that was sister to the Emperor Charles and 
King Ferdinand, died at that time when her husband, King Christian, was 
taken prisoner, who was kept in prison twenty years. And his son, who 
was the only heir of the kingdom, and was in the Court of the Emperor, 
died also at the Imperial Diet held at Ratisbon the same year, 1541. 

The Pope, (said Melancthon) for the space of these certain hundred 
years hath been held for the principal Head of all Christendom. When 
he did but wink or hold up one finger, so must the Emperors, King, and 
Princes have humbled themselves and feared; insomuch that he was Lord 
of all Lords, King of all Kings on earth; yea, he was an earthly God. 
But now comes Almighty God, throws done the Pope. 

But the Pope is not yet quite dead, Christ hath begnn to slay him with 
the spirit of his mouth, so that he is dead in the hearts of believing 
Christians; I hope it is almost come so far, that, in*less than two hundred 
years, God will quite make an end of him, and of that antichristian idola- 
try, by his glorious coming. 

Ezekiel and the Revelation do speak thereof, as if the Turk should be 
consumed with fire from heaven, which is a very dark prophecy : it may 
well be done by a spiritual fire, which executeth and consumeth Antichrist, 
the Pope. For when God gives the Word, he gives also therewith the 
spirit of faith and prayer; when the same is powerful in the hearts of 
believers, then is the wicked world beaten, the devil overcome and exe- 
cuted, who cannot endure the Word: nay, it is, in his eyes, like a thick 



54 dr. luther's familiar discourses. 

mist or fog. Well, (as I said before), it cannot be very long', but that 
both the Pope and Turk with their retinue must be struck down to the 
pit of hell. 

That out of the Best comes the Worst. 

OUT of Abraham came Isaac and Ishmael ; out of the Patriarchs and 
holy Fathers came the Jews that crucified Christ; out of the Apostles 
came Judas the Traitor; out of the city Alexandria (where a fair, illus- 
trious, and famous school was, and from whence proceeded many upright 
and godly learned men) came Arius and Origines ; out. of the Romish 
Church, that yielded many holy Martyrs, came the blasphemous Anti- 
christ, the Pope of Rome ; out of the holy men of Arabia, came Mahomet ; 
out of Constantinople, where in that noble city many laudable Emperors* 
courts were kept, comes the Turk. To conclude, out of married women 
come adultresses ; out of virgins, whores; out of brethren, sons and friends, 
come the cruellest enemies; out of Angels come Devils; out of Kings 
come Tyrants ; out of the Gospel and godly truth come horrible lies ; out 
of the true Church come Heretics ; out of Luther comes fanatics, rebels, 
and enthusiasts, kc. What wonder is it then that evil is among us, comes 
from iis, and goeth out of us; they must indeed be very evil things that 
cannot stay by such goodness; and they must also be very good, that can 
endure such evil things. 

That God extolleth his Mercy in us Sinners through his Benefits. 

ALTHOUGH original sin hath well deserved, that many wild beasts 
should hurt mankind, as there are lions, wolves, bears, snakes, adders, &c. 
yet, notwithstanding, the merciful God hath in such manner lessened our 
well-deserved punishments, that there are many more beasts which must 
serve us for our good and profit, than of those which can do us hurt : for 
there are more sheep than wolves, many more oxen than lions, many more 
cows than bears, many more stags and deer than foxes, many more cray- 
fish and lobsters than scorpions ; many more ducks, geese, and hens, than 
ravens and kites, kc. And he that with diligence would compare them 
one with another, should find, that there are in the world many more good 
and profitable beasts than hurtful; and that in all creatures are found more 
good than evil, more benefits than hurts and hinderances. 

The sparrows are the least birds, and yet they are very hurtful, and have 
the best nourishment; they have throughout the whole year the best days, 
and do the greatest hurt. In winter time they lie in the barns and corn- 
houses; in the spring they eat the corn from the fields, also they eat the 
plants, and other growth; in time of harvest they have enough in the 
fields, and soon after the grapes and fruits are their refresments. 

Gracious Punishments of God. 

WHEN God is angry with us, and is jealous of us, and delivereth us 
into the hands of our enemies, that through them he punisheth our sins 
and vices; and sendeth upon us pestilences, plagues, famine, &c. yet 
nevertheless, so long as he speaks with us through his Word, it is a certain 
sign of his grace and favour towards us; " for, whom the Lord loveih he 
chasteneth." But when people are secure, they hear indeed the Word, 
but it goeth in at one car, and out ~t the other; they prate much thereof, 
but no amendment of life, nor fruits of the faith do follow; as we see, alas ! 
before our eyes, every one will be a true Christian and an upright Protes- 
tant, and yet thejie is no measure of carping and caring: for the beiiy ; wicked 



ON god's works 55 

covetousness, usury, and other sins go on in full flourish and sway. And 
when God, through good and godly Teachers and Preachers, doth threaten 
us, and we will not turn and repent, kc. it is then a certain sign, that 
God will shortly take from us his Word and pure doctrine, and will leave 
us in the darkness of our hearts to walk in our own counsels, as Christ 
threatened the Jews, and took from them the Kingdom of God, and gave 
it toothers that brought forth their fruits. In this sort it falls out, that 
kingdoms, countries, and people for the same cause are utterly wasted and 
destroyed. 

Therefore it amazeth me, and I do fear that Germany in a short time 
will be visited, and horribly punished, by reason of the great unthankful- 
ness (on our part), in contemning and blaspheming of God's Word (on the 
enemies part), that God in the last and dangerous times doth cause his 
Word to shine so bright and clear. God can have long patience, when the 
people are wicked ; but when they cdtotemn his Word, and persecute the 
*ame, then hath patience an end, and the last punishment is at hand, as 
with the Jews, Greeks, Romans, and others. 

What manner of People God will have for his Servants. 

GOD will have his servants to be repenting sinners, such as do stand 
in fear of his anger, of the devil, death and hell, and that do believe in 
Christ. Therefore saith David, in the 34th Psalm, "The Lord is nigh 
unto them that are of a broken heart, and helpeth them that be of an hum- 
ble spirit." And in Isaiah, Chapter lxvi. "Where shall my spirit rest, 
and where shall I dwell? By them that are of humble spirits, and that 
stand in fear of my Word." The same doth the poor sinner on the cross. 
St. Peter did so, when he had denied Christ; Mary Magdalene that was 
possessed of the devil; St. Paul the persecutor, kc. All these were sor- 
rowful for their sins, and such shall have forgiveness of their sins, and be 
God's servants. 

The great prelates, the puffed up saints, the rich usurers, that seek un- 
conscionable gain, kc. these are not God's servants, neither were it good 
they should be ; for then no poor people could have access to God for them ; 
neither w r ere it for God's honour that such should be his servants, for they 
would ascribe the honour and praise to themselves, and would say, We are 
they, kc. Nevertheless, there are some great Kings and Princes that do 
call upon God, and serve him from their hearts; now these, although they 
be rich and powerful, rule over land and people ; yet they are poor in 
spirit, that is, they acknowledge themselves in good earnest to be poor 
sinners, and do pray with David, that great King, "Be merciful to me, O 
God." Also they implore and say, "Lord, enter not into judgment with 
thy servants," &c. 

That God's Punishments and the Devil's are not alike. 

GOD punisheth with measure, not in wrath and anger; he chasteneth 
as a father doth his son ; he woundeth that he may heal. To conclude, he 
doth all things for our good, happiness, life, and salvation; even for th's 
end, that we may learn to fear him, to acknowledge his goodness ana 
benefits, to trust in him, and to call upon him in our need. Like as a good 
child, chastened of his father, begins to better himself more than before, 
feareth and loveth his father; for it knoweth that he means well and truly 
with him, kc. But, on the contrary, the devil, if God permitteth him doth 
affright, perplex, and wound, he chasteneth not as a father his child, but 
as the hangman does a thief, to the end he may drive him into despair and 



5G DR. LUTHER*S FAMILIAR DISCOURSES. 

everlastingly to destroy him; he carries into hell, and not out again; all 
his doings do tend to utter ruin, death, and destruction. 

God is the Beginning of all Righteousness ; yea, he is the Middle and 

the End. 

ALL righteousness comes originally from God. First, he speaketh 
unto us through his Word; he offereth unto us his grace, and forgiveness 
©four sins through Christ; like as he spake to Adam and Eve in Para- 
dise soon after their fall, when they had been deceived through the ser- 
pent : then God laid upon them a grievous punisment, but presently after 
he comforted them, and promised Christ, that should crush the serpent's 
head. Likewise dealt he with Abraham, commanded him to depart out of 
his native country, promised him he would make of him a great nation, 
would bless him, and make his name great. Moreover, he promised to 
him and his posterity, to Isaac, to Jacob, &c. that through their seed, 
(Christ) all people on earth should be blessed. Likewise, he called Moses, 
Exod. xiii. and David through Samuel, Sam. xvi. Also Mary, when she 
was to be the mother of Christ, did nothing else but hearkened to the angel, 
received his Word with faith, and said, " Behold, I am the Lord's hand- 
maid, be it to me as thou hast said. 

In such manner doth God always begin, he lays the first stone, that is, 
the Word of the Promise of Grace must go before. This doth offend the 
Papists, and all seeming-holy workers, when they hear the Word, for they 
are thereby hindered, so that instead of receiving the same, they perse- 
cute it : for they neither know nor understand, that the grace, through 
which God justifieth us in Christ, is the forgiveness of sins. And although 
there be still in us an overplus of sins; yet, notwithstanding, God will not 
impute them unto us for the sake of Jesus Christ. Ah ! to know Christ 
is the highest treasure, of whom the wicked world, Pope and Papists know 
nothing; yea, they contemn him, &c. ft goeth with them even as St. Joha 
writes in his first Chapter: "The light shined in darkness, and the dark- 
ness comprehended it not." 

Two manner of Sacrifices pleasing to God. 

THE Scriptures do shew two manner of Sacrifices that are acceptable 
to God, the first is called a Sacrifice of Thanks or Praise. When we 
teach and preach God's Word purely ; when we hear and receive it with 
faith ; when we acknowledge the same, and do every thing that tendeth to 
the spreading of it abroad, and thank God from our hearts for the un- 
speakable benefits which through the same are laid before us, and bestowed 
upon us in Christ ; when we praise and glorify him, kc. Hereof the 50th 
Psalm saith, " Offer unto God thanksgiving." Also, " He that offereth 
thanks praiseth me," And Psalm cxviii. " Thank the Lord, for he is gra- 
cious, because his mercy endureth for ever." And Psalm ciii. " Praise 
the Lord, O my soul, and all that is within me praise his holy Name. 
Praise the Lord, O my soul, and forget not all his benefits," 

Secondly, when a sorrowful and troubled heart in all manner of tempta- 
tions hath his refuge in God, calls upon him in a true and upright faith, 
seeks help by him, and waits patiently upon him, Psalm cxviii. " In my 
trouble I called upon the Lord, and he heard rne at large." Psalm xxxiv. 
"The Lord is nigh unto them that are of a contrite heart, and will save 
such as be of an humble spirit." And Psalm ii. "The sacrifice of God is 
a troubled spirit; a broken and contrite heart, O God, shalt thou not des- 
pise." And Psalm 1. "Call upon me in the time of need, so will I deliver 
tlite, and thou shalt praise me." 



ON god's works. 57 

The perverted Wisdom of the Epicures in these Times, that presume t( > 
censure God's Government,, 

IT is a very evil and dangerous temptation (yet common) especially 
by the worldly-wise and learned people, which do think and speculate in 
this manner: If (think they God were just and almighty, and did stand for 
the good of the world, then he could in no wise endure, that the good and 
godly people should be plagued with so many troubles and adversities, and 
the wicked wretches to have such good days. He punisheth the ungodly 
well in the end, but in the mean time the good and godiy are tormented 
(for the most part) in this world without ceasing. This Epicurean and 
ungodly weening proceeds from hence, they dream that human wisdom and 
strength is still whole, sound, and unremoved. But the poor blind people 
do not see that our understanding, wit, and wisdom is altogether foul and 
fearfully spoiled and blinded through original sin. Therefore do they 
mean that God should be so minded as they have thoughts of him, and as 
they behold him with their blind spectacles, from whence they get blue 
eyes. 

But the cause why they do not know, nor will know, that all our strength 
both of soul and body is lamentably spoiled, is this, they do not under- 
stand what a great evil and mischief original sin is ; they expound it only of 
the lowest strength of the flesh ; from hence all the writers in Popedom do 
name original sin, only the lusts of the flesh; they write nothing of unbe- 
lief, of contemning of God, and of other sins against the first table of 
the Ten Commandments. They hold them for small and slight sins. 

To serve God and the Emperor. 

DOCTOR Eck on a time said to me these words : He that serves God 
and the Emperor, hath but small profit thereby. I answered him, and 
said, It is a blasphemous speech, flatly against the first and second Table*. 
Against the first, where God commands, "Thou shalt serve the Lord thy 
God with all thy heart, with all thy soul, and with all thy strength." Deut. 
vi. ''and him only serve." Matt. iv. Against the second: "Let every 
soul be subject to the higher powers." Rom. xiii. And Christ saith, 
" Give to God the things which are God's, and to Caesar which are Caesar's." 
Matt. xxii. 

That the First-horn was holy unto God. 

IN the Old Testament, all the first-born were hallowed to God, both of 
mankind and beasts. The first-born son bad an advantage before the other 
brethren; yea, he was their Lord, as the principal in offering and riches, 
that is, in spiritual and temporal government; for he had right to the 
priesthood and dominion, &c. But there are many examples opened unto 
us in holy Scriptures, where we see that God rejected the first-born, and 
chose the younger brethren, as Cain, Ishmael, Esau, Ruben, Eliab, &c. 
who were first-born; from them God took their right, and gave it to their 
younger brethren, as to Abel, Isaac, Jacob, Judah, David, &c. And he 
did the same for this cause, That they were haughty, proud, and pre- 
sumptuous of their first-birth, and despised their brethren that were more 
godly than they; the same could God not endure, and therefore they were 
bereaved of their honour, so that they could not boast themselves of their 
first-birth, although they were highly esteemed in the world, were posses- 
sed of lands and people, as the Scripture mentioneth. 

But the spiritual promise, that Christ should come out of their seed, 
they dallied the same away through their pride, to the end they should not 

H 



&S DR. luther's familiar discourses. 

brag" of the first-birth after the flesh. For God will not be upbraided, noi* 
suffer us in no wise to go on in our ways. He that walketh not in God's> 
ways, goes astray, and is a lost sheep. 

Of the Obedience towards God and the Devil. 

THE obedience towards God that pleaseth him, is the obedience of 
faith, to teach and hear his Word, to believe the same, to live thereafter, 
and to shew it by the fruits of faith; that is by good works, which God 
hath commanded. 

But the obedience shewn to the devil is unbelief, when one departs from 
the profession of the true faith, follows and depends upon devilish lies and 
doctrine of men, do act many and great works of their own choice and de- 
votion, without and against God's Word and command, aud therewith do 
torment themselves; from whence the common proverb comes, Hell is 
gotten more bitterly and hardly by the martyrs of the devil, than heaven 
4s gained by the martyrs of God. 

How it would have gone if Adam had not sinned. 

IF Adam had remained in his innocence, and had not transgressed God's 
cammand, yet he had begotten children; but he should not have lived aud 
remained continually in that state in Paradise, but should have been taken 
into the everlasting glory in heaven; not through death, but through being 
translated into another life. 

That God scorns and mocks the Devil. 

GOD scorns and mocks the devil, in that he sets under the deviFs nose. 
a poor, weak, human creature, that is dust and ashes; yet hath the first- 
fruits of the Spirit, against whom the devil can do nothing, although he is 
so proud, subtil, and powerful a spirit. We read in histories, that a Y 
mighty powerful King of Persia was utterly routed at the city Edessa, 
through a wonderful host sent from God; namely, through an innumerable 
multitude of great flies and gnats. Even so God takes pleasure to triumph 
and overcome, not through power, but by weakness. Flies and gnats shall 
beat and overcome great Kings, and shall drive away the powerful armies 
of horse and chariots. Also a weak human creature shall bid defiance 
to the devil, and shall overcome the prince and god of the world through 
faith. 

Of God's greatest Anger and Grace, 
FALSE teachers and sectaries are punishments for evil times, and ar* 
Ciod's greatest anger and displeasure, as Hosea saith, Chap. ix. " The- 
Prophet is a fool; the spiritual man is mad ; for the multitude of thine 
iniquity, and the great hatred." Even so, on the contrary, good and godly 
teachers are glorious witnesses ; they are God's graces and mercies. From 
hence St. Paul nameth Apostles, Evangelists, Prophets, Shepherds, 
Teachers, kc. gifts and presents of our Saviour Christ, sitting at the right 
hand of the Father. And the Prophet Micah compareth the Teachers of 
ihe Gospel to a fruitful rain. 

That God harden cth whom he will. 
PHILIP MELANCTHON asked Luther if this word, hardened, were to 
be understood directly as it sounded, or in a figurative aud coloured sense * 
To which question Luther answered, and said, We must understand it 
properly, and not operatively: for God worketh and doth no evil. But 
through hi$ Almighty power he worketh all in all; aud as he finds a man.. 



ON god's works. 59 

so lie worketh in him, as he did work in Pharaoh. He was evil by nature, 
which was not God's, but his own fault; he continually proceeded to be 
wicked, and to do evil. But he was hardened, because that God with his 
spirit and grace did nothing- hinder his ungodly proceeding's, but suffered 
him to go on, and to have his mind. Now, why God did not hinder nor 
restrain him, thereafter ought we not to enquire. For Ibis Word [Quere, 
Why) hath misled and destroyed many souls, is too high for us to search 
into. Therefore saith God, Why I do this, thou shalt not know: Look 
thou upon the Word, believe thou in Christ, and pray; T will make it well 
enough. If God shall be asked in the last day of judgment, Why he suf- 
fered Adam to fall? then will he answer and say, Because my goodness 
may be known and seen towards the generation of mankind, in that I gav$ 
to the world my Son to be a Saviour. 

Whoso from his heart can humble himself before God, he hath gained,, 
WHOSO can earnestly humble himself from his heart before God, he 
hath gained. For God can do nothing, but to be merciful toward theni 
that humble themselves. For if God should always be stern and angry, 
so should I be afraid of him as of the executioner. And seeing that I 
must stand in fear of the Pope, of the Emperor, of the Papistical Bishops, 
and of other tyrants, which are God's enemies, to whom then should I iiy 
iind take my refuge, if I should also be afraid of God. 

GOD stileth himself, in all the holy Scriptures, A God of Life, of 
Peace, of Comfort and Joy, for the sake of Christ. Therefore I am an 
enemy to myself, that I cannot believe it so constantly and surely as I 
should and ought to believe. No human creature can rightly know how 
mercifully God is inclined towards those that stediastiy do believe ii* 
Christ. 

That God preserves Nurture and Discipline. 

GOD's works and actions will be where good nurture and discipline is 
maintained, especially in wars, where a good government is settled: 
otherwise it goeth strangely, dissolutely, and ill, as in this time we see 
too well. 

When God will confound the wisdom of the wise, he makes them first 
mad and furious in their proceedings; as he dealt with the Popish Princes 
and Bishops at the Imperial Diet held at Augsburgb. 

Let the adversaries rage as long as they can. God hath set the sea her 
bounds; he suffers the same to beat and rage with her waves, as if they 
would over-run, cover, and drown every thing ; yet, notwithstanding, they 
must not pass the shore and banks ; although God keeps the waters in 
their compass, not with iron, but with weak walls of sand. 

The second Psalm is one of the best Psalms. I love that Psalm with 
my heart. It strikes and slashes valiantly amongst the King's Princes, 
Counsellors, Judges, &c. If it be true what this Psalm saith, then are the 
allegations of the Papists, stark lies. If ! were as our Lord God, and had 
committed the government to my son, as he hath dene to his Son, and that 
these angry gentlemen were so disobedient as they now be, 1 would throw 
the world into a lump. 

Mary, the poor child-maid of Nazareth, also combateth with these great 
Kings, Princes, &c. as she sings, " He hath put down the mighty from 
their seat," &c. No doubt she had an excellent undaunted voice; S, for 
my part, dare not sing so. The tyrants say, Let us break their bonds 
asunder. What that is (said he) present, experience teachetli us : for we 
«ee how they drown, how they hang, burn, behead, strangle, banish, aud 

H 2 



60 dr. luther's familiar discourses. 

torture ; and all this they do in spite of God. But he sits above in heaven, 
and laugheth them to scorn. If God would be pleased to give me a little 
time and space, that I might expound a couple of small Psalms, I would 
bestir tfyself so boldly, that Samson-like, I would take all the Papists 
away with me r 

How God will judge. 
GOD judgeth now through the Gospel : but at the day of judgment he 
will openly publish it. Then will he come with thunder and lightning, 
and will draw us all in the twinkling of an eye together to meet him; 
insomuch, that we must stand there before him, and must openly hear the 
sentence, Matt. xxv. This is called, to judge the quick and the dead. 

Whereby a Man may acknowledge God's Goodness. 
THE temporal Magistrate is a sign of God's grace, that God is gracious, 
and hath no pleasure nor delight in mangling and slaughtering ; other- 
wise he would suffer all to go on in a confusion, and without government, 
as is amongst the Turks, and amongst the wild, fearful, and senseless 
beasts, swine, bears, wolves, lions, &c. Even so would people dispatch 
and destroy one another. 

To serve God aright. 

IF a man serves not God only, then surely he serves the devil; because 
no man can serve God, unless he hath his 'Word and Command. There- 
fore, if his Word and Command be not in thy heart, then thou servest not 
God, but thine own will : for (his is called upright serving of God, when 
a man doth that which in his Word he hath commanded to be done, every 
one in his vocation, not that which he thinketh good out of his own 
selected devotion. 

The Pope and his crew are merely worshippers of idols and servants of 
the devil, with all their doings and living ; for they regard nothing at all 
God's Word, yea, the Pope condemneth and persecuteth the Divine Word, 
and directs all bis juggling to this point, that he may draw us away from 
the true faith in Christ. He pretends great holiness under the colour of 
the outward service of God ; for he hath instituted orders with hoods, 
with shaving, with fasting, with eating of flesh, with saying Mass, and 
such like ; but in the ground, it is altogether the doctrine of the devil. 
And the cause why the Pope so stiffly holdeth such devilish doctrine is, 
that which the Gospel relateth, Matt. iv. The devil hath shewn him the 
kingdoms of the world, and hath made promise to him as he did to Christ. 
This makes him to contemn and scorn our sermons and God's service ; 
for we are beggars thereby, and must endure and suffer much. But he 
raiseth his doctrine up to the heavens ; for thereby he getteth money and 
wealth, honour and power, and is so great a monarch, that he can bring 
Emperors under his girdle. 

Thus a man may see how the devil hath so powerfully possessed him 
with these temptations hath driven him so far, that he hath forsaken God's 
Word, and instead thereof hath brought in and setup self-feigned sanctity; 
yet, notwithstanding, God hath preserved some amongst such devilish 
spirits. 

That God is not the Cause of Evil. 
ORIGENES, the Teacher made himself much labour about this question, 
Whether God were the cause of Evil ? But we say flatly, No ; God is not 
the cause of evil, but a Creator of all creatures, &c. When a man speaketk 



ON god's works 61 

in that sorf, he must consider the end, the author and the cause ; for, 
eperatively, God is not the cause of evil. He createth and doth nothing 
that is evil, although he gives to the ungodly a perverse mind, as is 
written in the Psalm. " But my people hearkened not to my voice, and 
Israel would not obey me : therefore I left them in the darkness of their 
hearts, that they walked after their own counsel." 

That God's Mutability distracts the People. 
IT troubleth and disturbeth the hearts of people not a little, that God 
seems as if he were mutable or fickle-minded : for he gave to Adam the 
promise- and ceremonies, which afterwards he altered with the rainbow, 
and the ark of Noah. He gave to Abraham the circumcision; to Moses, 
he gave miraculous signs ; to his people, be gave the law. But to Christ, 
and through Christ, he gave the Gospel ; which may be held as if he took 
away and abolished with the same all the former. From hence the Turks 
do take advantage at these proceedings of God, and say, Their laws may 
be established and endure for a time, but at last they will be altered. 

By reason of our stiff-necked Hardness, God must be both harsh 

and good too. 

I WAS very lately sharply reprimanded and taxed by a Popish flatter- 
ing Courtier, a Priest ; because with such passion I had written, and s» 
vehemently had reproved the people. But I answered him, and said Our 
Lord God must first send a sharp pouring shower, with thunder and light- 
ning, and afterwards cause it mildly to rain, as then it wetteth finely 
through. In like manner, a willow or a hazel wand I can easily cut with 
my trencher- knife ; but for a hard oak, a man must have and use axes, 
bills, and such like, and all little enough to fell and to cleave it. 

What that is, God is nothing, and yet he is all Things. 
GOD is incomprehensible and invisible, therefore what may be seen and 
comprehended, that is not God. And thus a man may speak also in 
another manner aud wise : As God is either visible or invisible : visible he 
is in his Word and Works, but where his Word and Works are not, there 
a man should not desire tohave him ; for he will be found no where else, 
than where he hath revealed himself. But these and such like will find 
and take hold of him with their speculations ; so that instead of God, they 
take hold of the devil, and find him, for he will be also a god. But I do 
truly admonish and warn every one, that they abstain from such specula- 
tions, and not to flutter too high, but remain by the manger, and by the 
swaddling cloaths wherein Christ doth lie (in the holy Scriptures,), "in 
whom dwelleth all the fulness of the Godhead bodily," as St. Paul saith, 
CoL ii. There a man cannot fail of God, but finds and hits upon him most 
certainly. I would willingly that this rule might be observed after my 
death ; namely, Human comfort and divine comfort are of two sorts ; 
human comfort consisteth in external visible help, which a man may see, 
hold, and feel ; but divine comfort consisteth only in words and promises, 
where there is neither seeing, hearing, or feeling. 

When human Help is at an End, then God's Help begins to them 

that believe. 

WHEN we see no way, means advice, counsel, nor wisdom through 
which we may be helped in our miseries, then we presently conclude ac- 
cording to our sense and reason, Now our condition is desperate ; but 
when we believe, then our deliverance begins. The physician says. Where 



62 DR. LUTHER'S FAMILIAR DISCOURSES. 



i 



hilosopy ends, there phasic begins. After that manner say we also, 
Vhere human help hath an end, there God's help begins, or faith in God's 
Word. Trials and temptations do appear before deliverance, and after de- 
liverance comes joy. To be supprest and troubled, is to be built, and 
yet to grow and to increase. 

Our Lord God frames his wiH, towards us Christians in a strange and 
various manner : insomuch that a man scarcely knows where he is. God's 
kingdom dwelleth iu the people that from their hearts, do believe in 
Christ, and do shew it also in their lives and conversations. The true and 
upright Christians are God's kingdom, but not the mouth and coloured 
Christians. And although the true Christians are plagued and slain here, 
yet their Lord lives in heaven, and therefore must they also live. 

The devil hath his lust and pleasure, and it is his only work and de- 
light to suppress God's work, to torment and plague those that love God's 
Word, and hold fast thereby ; the other that do the contrary, he lets 
alone. Now, seeing the true Christians are God's kingdom, so must they 
be plagued, tormented and suppressed. 

A true Christian must have evil days, and suffer much. But our Adam's 
flesh and blood will have good and easy days, and will suffer nothing. 
How may these agree together? Our flesh is given over to death and hell. 
Shall then our flesh be delivered from death and hell, and be taken away 
again from the devil ? so must it keep and hold itself again to God's Com- 
mandments, and must step to him ; which is nothing else than to believe 
in Christ Jesus, that he is the Son of God and our Redeemer, and to 
cleave fast to his Word. Now, Christ's Word is nothing else, but to carry 
the cross, and to believe that he will not suffer us to be plagued everlast- 
ingly, but will deliver and remove us out of this life into life eternal ; 
and to have patience in the cross, to bear with the weakness of another, 
who is also under the cross, and that holds with Christ. 

Therefore, he that will boast himself to be Christ's disciple, and will be 
a true Christian, and saved, he must not expect good days ; but all his 
faith, hope, and love must be directed to God, and to his neighbour, that 
so his whole life to be nothing else than altogether suffering cross and 
persecution, and every twinkling of an eye must expect all manner of 
adversities and tribulations. 

Luther's Letter, written to Doctor Caspar Aquila, of God's un- 
searchable Majesty. 

THE disputation of that poet (your guest), of which you wrote unto 
me, touching the secret and hidden w T orks of God, is a high temptation, 
which we call blaspheming of God, in which many are lost and made 
away. And I myself not only once, but sundry times have been tempted 
therewith even to danger of death. And what is it, that we poor wretched 
people do grapple for ? when as we cannot as yet comprehend the sparks 
of God's promises with our faith, nor so much as a glimmering of his 
Commandments and Works ; both which, notwithstanding, he himself 
hath confirmed with Words and Miracles. And yet, nevertheless, we that 
are weak, impure, torn, and spoiled, will be so presumptuous, as to search 
out, and understand the incomprehensible Majesty of the incomprehensi- 
ble light of God's wonders. 

Do we not know, that 'he dwelleth in a light to which a human creature 
cannot come ? and yet we go on and presume to come unto it. We know 
that his judgments are incomprehensible, and his ways past finding out, 
Rom. xi. and yet we undertake to find them out ; and that we do err before 
we be instructed and sprinkled with the streams and glimmering of God's 



©n god's works. 63 

Promises and Commandments, ere we have learned the A, B, C, &c. We 
do look with blind eyes, like a mole, on the Majesty of God, and of that 
light which is shewed neither with words nor miracles, but is signified, 
hidden, and in secret. What wonder were it then, that the glory fell 
upon us, and covered us, seeing we search after the Majesty ? 1 say, what 
wonder were it, seeing' we turn it about, and out of curiosity and per- 
verted wilfulness will behold the highest and greatest light of the celestial 
sun, and will take it to be the morning star ? Let the morning star (as St. 
Peter saith) go first up in our hearts, as then we shall see him at noon 
lying and resting. 

True it is, we must teach of God's incomprehensible and unsearchable 
will : but to undertake to comprehend the same, that is very dangerous, 
and there we stumble, fall, and break our necks. I do use to hold in and 
to bridle myself with these words, which our Saviour Christ spake to 
St. Peter : " Follow thou me : What is that to thee ?" &c, for Peter dis-c 
puted and troubled himself also about God's Works ; how he would do 
with another ? How he would do with John ? And as he answered Philip, 
that said, " Shew us the Father." What said Christ ? " Believest thou 
not that the Father is in me, and I in the Father ? He that seeth me, 
seeth the Father also," &c. For Philip would also willingly have seen the 
Majesty and fellowship of the Father. Therefore saith Solomon the wise 
King, " What is too high for thee, thereafter enquire thou not." And 
were it so, and although we knew all these secret judgments of God, 
what good and profit would it bring unto us more than God's Promises 
and Commandments. 

Therefore tell your friend (will he have peace in his heart, and not see 
and find the danger of blaspheming and despair) that he expel such 
cogitations and abstain from them, seeing he knows for certain that they 
are incomprehensible. Why would he permit himself to be so plagued of 
the devil with that which is impossible ? Even as when a man would 
take care and trouble himself, how the kingdom of the earth could stand 
and continue upon the water, that it go not down and sink, or the like. 
But above all things, I advise, that he exercise the faith of God's Promises 
and works of his Commandments ; when he hath done, and observed that, 
then let him see and consider, whether it be expedient for him or no, 
to trouble himself with and about impossible things. If he will not hear- 
ken thereunto, nor receive the same, then let him take heed, that he re- 
penteth not too late, seeing there is no other counsel fit for him to take, 
than to forbear, contemn, and abstain from such reasonings, although it 
"be a very difficult thing to despise and expel them, so fiercely diives the 
devil. For that searcher and villain makes them necessary to be searched 
out : therefore a man must not strive less in this case to contemn and 
expel such cogitations, than to strive against and to resist unbelief, despair, 
heresies, and such like temptations. For the greatest number are deceived 
herewith, because they believe not that such thoughts do proceed from 
the devil. In such manner doth he try and tempt these people which he 
finds any way fitted or inclined to be possessed with such and the like 
cogitations : therefore there are very few that contemn them, and although 
they do contemn them, yet they strive and fight not against such fiery 
beloved darts of the prince of this world, who governs in the darkness of 
this w T orld, and with the evil spirits under heaven, as St. Paul saith. For 
through the same cogitations, Satan fell from heaven, and was thrust out 
from thence, at such time, when he would be equal with the Most High, 
aud would know all that God knoweth, and rejected to know what he 
*bottid know, and what was needful for biro, 



64 dr. luther's familiar discourses. 

Therefore we must fly before them and take heed, and not desire to be 
wiser than we ought to be, but discreetly with measure to deal therein; he 
that doth not so, will be supprest, and must vanish away. For we can 
think nothing- of Christ, so long- as these reasonings do last and gwern in 
us. In this manner Satan also assaulted Adam through the serpent, decei- 
Tedand tempted him from Gods wisdom and will, in forbidding him to eat 
of the Forbidden tree. 

Moreover, let him know, my true advice is, that he would attend his 
office, which God hath commanded him ; and would let that go which is 
not commanded, namely, why another heareth not. " What is that to 
thee" said Christ to Peter, " follow thou me " follow me, and not thy ques- 
tions &c. Given under my hand this 21st of October, 1530. 

MARTIN LUTHER. 

That God's Works are wonderful, 

A QUESTION was demanded of Luther, from whence Balaam was ? If 
he did dwell by the water of Aram in Syria, as the Text saith ; how then 
do the Scriptures accord, that say, He was slain amongst the Midianites. 

Luther's Answer ; It may be, Balaam flew from Moses like a rebel (as 
they called and reviled him at that time) ; as if Balaam should say, Now 
will the people go all into confusion, seeing they are in an insurrection. 
Therefore Balaam flew and betook himself to the Midianites, which at 
that time overcame and won the field : for he, Balaam, saw how sorely the 
Children of Israel were plagued, and what a wonderful confusion went a- 
mongst them, that there was neither peace nor rest. God caused them to 
be plagued, yea, God himself plagued them for this end; namely, that the 
Gentiles should be more hardened ; for they hoped continually that Israel 
should fall and go to ground, as the Papists at this day have great hope 
that we Protestants shall go to shame, and be rooted out with our doctrine. 

In like manner, God's people were held and esteeemed of the Heathen for 
the most ungodly sect. And I believe that Pharaoh, King of Egypt, pur- 
sued after Moses and the Children of Israel with so greaf assurance, that 
he thought God stood for him against Israel, just as if for his sake and 
good the sea had parted itself; as if he should say. Now I have them sure 
enough, I shall now take them in the sea: in such assurance he was over- 
thrown and slain with all his horsemen and chariots; but the weak escaped 
him and got the victory. 

In such wonderful manner God carrieth himself in his government, that, 
what seemeth to be against him, the same is for him ; and again, what 
seems to be on his side, even that is against him : for, now he shews himself 
as a strong, powerful Potentate ; soon after, he appears to be weak and 
strengthless, so that neither the devil, nor all human wisdon, can know how 
to carry themselves therein. Christ hath oftentimes shewed himself be- 
fore Satan with wonderful signs in the powerfullest wise, but soon after 
weak in suffering as the most feeble; and therewith he hath made the devil 
amazed and altogether astonished. Wherefore there pertains to God's 
wonderful works, faith, which takes hold of the same, and acknowledgeth 
the Creator, and praiseth him, not the wisdom of the flesh. 



Reflections on Chap. 2 — How Great, Glorious and Gracious is 
our God!!! All that God is in himself, all that he declare th in his word, 
all that he hath done in his works of Providence towards his Church, and 



OF THE CREATION. 



05 



people in ail ages is the matter of his gift, and subject of our songs. Let 
us then unite with Martin Luther to declare his wonderous Works and our 
relation to him to Posterity, as an honour to him, and an encouragement 
to them to come and cleave to him, and triumph in his praise. 



CHAP. III. 



F THE CREATION. 



That the Creation was written by Moses briefly. 

HIGH Mysteries in the scriptures, seeing they are hard to be under- 
stood, the unlearned and light-minded spirits are thereby confounded, in- 
somuch that they produce many sorts of errors and heresies to their own 
and others condemnations. 2 Pet. iii. Therefore Moses would describe 
and fasten the creation in so brief a manner. On the contrary, he spends 
a whole chapter in setting forth and describing the buying the field and the 
cave over against Hebron, which Abraham bought ofEphron the Hittite 
for a sepulchre to burry Sarah therein. Gen. xxiii. He describes likewise, 
through many and divers chapters sundry sorts and manners of sacrifices, 
how they should be prepared, and concerning other customs and ceremo- 
nies, &c. for he well knew that such and the like make and produce no 
heresies, &c. The cause why the history of the cave lying in the land of 
Canaan, over and against Hebron, so diligently by Moses was described, 
with so many words, was this : This field, with the cave, was a remem- 
brance for Abraham to believe that his posterity (according to God's pro- 
mise, Gen. xii.) should certainly be possessed of the Land of Canaan. 
That the unbelieving Heathen might give a testimony that he had his 
own goods and land in Canaan ; and for more security, he buried Sarah 
there, and afterwards Abraham himself; Isaac and Jacob were also buried 
in that cave. Gen. xxv. xxxv. 1. Likewise, it was done to this end, 
that, after his death, his posterity, before they went into Egypt, should not 
be driven out of the Land of Canaan by the unbelieving envious Heathen. 
For the devil grudgeth the godly a bit of bread ; and when they have it, 
then would he willingly take it out of their mouths. 

Before a Man rightly understands and learns the first few words in 
Moses, "In the beginning God created heaven and earth," he is dead : and 
although he lived a thousand years, yet could he not learn it out. But the 
world hath so far forgotten their Creator, and all his unspeakable benefits 
and graces, that he was fain to send also his only begotten Son into the 
world, to the end he might put them in remembrance of his goodness 
and benefits which he hath shewed unto them ; not only therein that 
he created all things necessary for them, but also gave unto them his 
©nly Son. 

All creatures are God's hosts. I have kept (said he) and reserved in 



60 DR. LUTHER'S FAMJLtAR DISCOURSES/ 

store that little word hosts, as it is in the Hebrew, therewith to spite anil 
"upbraid the devil ; who, with all his force, in sundry ways, doth labour to 
hinder all creatures in their works whereunto God hath created them. 
The sun, moon, and stars do light and shine days and nights ; the se* 

fives all sorts of fish ; other waters and ponds likewise ; and always they 
eep and observe their certain course without hinderance. The earth 
beareth and giveth all manner of necessaries (herbs, corn, wine, fruits, 
grass, &c.) for the preservation and profit both of mankind and beasts. 
All these things the devil would willingly let and hinder, but God bridleth 
end prevents him : from hence God is called in the Scriptures, " the 
Lord of Hosts ;" for he createth and preserveth, that every creature accom- 
plish eth that whereunto he bath ordained and created them. But some- 
times God ordaineth that an unfruitful season falleth out ; insomuch that 
corn and all sorts of fruits do prosper ill, and thereupon a dearth follows, 
for the punishment of the ungrateful world, which doth not acknowledge 
that all fruits and other blessings are God's gifts. 

Of God's Proceeding in the Creation, and in his Works. 
GOD useth to hold this custom, to the end his power and might may be 
accomplished and made strong in and through weakness. Thus he first 
made the world out of a vast and empty lump, which was dark and without 
shape ; then he gave to every creature, in order, form and fashion, visible 
and glorious. He created not mankind first, but the earth. He stuck 
and hid in the ground first a bush, which presently must not be a tree. 
He could as well have created all things at an instant, fully and complete, 
with one word but he would not ; for this manner pleaseth him best, that 
out of nothing he maketh something. Even so he made it with our case 
about the Gospel ; at the first it went weakly forward, but, God be 
praised ! ever since it hath grown and increased, so that always more and 
more are joined thereunto ; but I fear it will fall again, by reason of ovat 
ub thank fulness and contempt. 

Why Moses doth not remember the Creating of Angels, 

MOSES remembereth nothing of the creating of angels : first, because 
he would only describe the creating of the visible world and the creatures 
that are therein. Secondly, he would not give occasion for us to specu- 
late of needless things. Nevertheless, he remembereth the angels in the 
history of Abraham and Lot, Gen. xviii. and xix. ; as also the Scripture 
here and there speaketh of angels , 

Therefore God hath done exceeding well, in that he hath not caused 
many things to be written ; otherwise, we had cast in the wind, and scorned 
to learn and consider of that which now we have plainly expressed in the 
Scriptures, and which serves for our salvation : and, instead thereof, we 
had undertaken to search and find out that which is above and too higfc 
for us, with which we should have been nothing the belter. 

Questions touching the Creation. 
IT may be demanded how Moses could have written of the creation, 
and of other things, when, two thousand years before his time, the crea-< 
tion was finished, and the Patriarchs, Adam, Seth, Enoch, &c. had been 
alive and dead long before his time. I answer, Many things were 
written or described before Moses was born ; and doubtless, Adam did 
briefly fasten and note the histories of the Creation, of his Fall, of the 
Promised Seed, &c. Likewise, the other Patriarchs afterwards, no doubt, 
did set dowtt what was done iu each of their times, especially Noah. 



# 

OP THE CREATION. 67 

Afterwards Moses, as I conceive, took and brought it Into a right method 
and order, diminished therefrom, and added thereunto, such things as 
God commanded ; as especially touching the Seed that should crush tha 
Serpent's head, the history of the Creation, &c. all which, doubtless, he 
had out of the doctrine and sermons of the Patriarchs, which always one 
inherited from another. For I verity believe, that the sermon of the Wo- 
man's Seed promised to Adam and Eve, after which they had so hearty a 
longing and yearning, was used and preached more powerfully before tho 
Deluge, than now in these last dangerous times the sei'inons of Christ are 
used and preached with us. 

Doubtless at that time there were also heretics ; for if Cain had not 
fallen so abominably, and had not been a murderer of his own brother, 
then cerlainly he would have seduced most part of the people, and 
brought in all sorts of heresies ; therefore God ordained that he slew 
Abel. 

This is the end of all heretics, that at last they take hold on the sword, 
and become murderers ; as is to be seen by the Arians, and in Popedom, 
&c. First, they begin their business under the colour of godliness : they 
paint and trim up their lies with the Scripture, through which they do 
great mischief, and seduce many people, until at last, when their lies are 
discovered, they bring it to the sword. Surely the will in them is not 
wanting, only the occasion and opportunity fails them ; for the devil can- 
not be hidden in his members, but he must discover himself to be a liar 
and a murderer; &c. I am persuaded that the death of Cain did cause a 
very great cry and fear, especially by them that were of his kindred, in that 
they complained and bewailed: Behold, Lamech hath slain our father 
Cain. 

i)f the Acts and Legends of the Patriarchs before the Deluge, and 
how they ought to he described and noted, 

A WORLD were to be given that we might have the acts and legends 
of the Patriarchs (if it were possible) that lived before the Deluge ; for 
therein a man might see how they lived, preached, and what they suffered, 
&c. But it pleased our Lord God to overwhelm all their acts and legends 
with the Deluge, because he knew that those which should come after 
would not regard, much less understand them ; therefore God would keep 
and preserve them until they came again together in the life to come. 
And as then the loving Patriarchs (that lived after the Deluge), as Abra^ 
Kam, Isaac, Jacob, &c. also the Prophets, the Apostles, their posterity, 
and other holy people (which in this life the devil would not leave un-» 
tempted), will yield unto the Patriarchs that lived before the Deluge* and 
"will give unto them a great deal of pre-eminence, in advantage of divine 
and spiritual honour ; and will say, Ye loving and most venerable Patri^ 
archs ! I have lived a short time before the Flood in regard of you ; 
preached but a few years, and spread God's word abroad, and thereby 
did suffer many crossed, &c. but what is that to reckon in compare of the 
great, tedious, intolerable labour and pains, anguish, torments* and 
plagues, which ye, holy fathers's endured before the Deluge (some seven 
hundred, some eight hundred years and longer) of the devil and the wicked 
world. 

That Cain was not the Man Adaqi took him to be* 
ADAM failed much in Cain ; he thought, seeing he was the first born* 
so should he far exceed in goodness, go before, and be preferred above 
Abel, should be his Lord* and chief in spiritual and temporal government : 

I 2 



68 dr. luther's familiar discourses. 

but it fell out far otherwise, for God turns it upside down ; he rejects 
Cain, and gave the right of the first-born to Abel. Gen. iv. God beheld 
Abel and his offering with a gracious acceptance : but on Cain, and on his 
offering, he looked without all respect, &c. Eve, the loving holy mother, 
had a special good hope of Cain; she was sure, as she flattered herself, 
that he was the woman's seed which should crush the serpent's head, 
according to the promise made to Adam, and to her ; from whence she 
spake with joy when she had born him ; This shall do the deed, and quit 
us of our sorrow into which the serpent hath brought us, for this is tiie 
Lord himself; this, thought she, is both true God aud natural man born 
of me. 

But the loving mother was much deceived ; she knew not yet right her 
misery ; she knew not that out of flesh nothing else could be born but 
flesh ; and that through flesh and blood, sin and death could not be con- 
quered and taken awajr. She erred also much touching the time in 
which this blessed seed, conceived by the Holy Ghost, should be born 
into the world of the Virgin Mary. The holy Patriarchs neither knew the 
time, although the promise was always made clearer and clearer, through 
the revelation of the Holy Ghost; even as we now know that the day of 
judgment will come, but in what day or hour we know not. 

That we cannot fundamentally understand God's Creation. 

AS lately I lay very sick and so sorely sick that I thought I should 
have left this world, many cogitations and musings I had in my weakness. 
Ah ! thought I, What may that eternity be ? What joys may it have ? 
&c. Nevertheless, I know for certain, that the same eternity is already 
ours ; through Christ it is given and prepared for us, if we can but believe. 
There it shall be opened and revealed ; here we shall not know when a 
new, or a second creation of the world shall be, seeing we understand not 
the first creation. (If I had been with God Almighty before he created 
the world, I could not have given him such advice and counsel, that out 
of nothing he should make such a round ball or globe ; that he should 
have created the firmament, and set therein such a spangle the sun, which 
through his swift course gives light to the circle of the whole earth. Also, 
that he should in such manner have created man and woman, kc. All 
which he made for us, without any of our counsel. Therefore ought we 
justly to give him the honour, and to leave to his divine power and good- 
ness the new creation of the life to come, and not to presume to search 
or speculate out the same. 

On Paradise. 

I HOLD that the whole world was named a Paradise. Moses describes 
it, according to Adam's sight, so far as he could see : but it was called 
Paradise by reason it was all over so sweet and pleasant. Adam was, and 
dwelled towards the East in Syria and Arabia, when he was created ; but 
after he had sinned, then it was no more so delightful and pleasant. 

Even so in our time hath God cursed likewise fruitful lands, and hath 
caused them to be barren and unfruitful by reason of our sins ; for where 
God gives not his blessing, there grows nothing that is good and pro- 
fitable ; but where he blesseth, there all* things grow plentifully, and 
are fruitful. 

That Children are God's special Blessings and Creatures. 
DR. JONAS, inviting Luther to a dinner, had caused a bough, with 
ripe cherries, to be hung up over the table where they dined, in rercem- 



OF THE CREATION. 69 

r 

France of the creation, thereby to put his guests in mind to praise the glo- 
rious God in his blessing and creating such fruits, &c. But Luther asked 
him, Why he did not rather remember the same by his children that were 
the fruit of his body ? For (said he) they surpass, and are far more excel- 
ling creatures of God than all the fruits of trees; by them we see God's 
Power, Wisdom, Art, who hath made them all out of nothing, hath given 
them in one year, life, and all members, so exquisitely hath created and 
will maintain and preserve them. Yet, notwithstanding, we do not much 
regard it; nay, we are in such gifts of God, blind and covetous, as com- 
monly it falleth out, that people when they have got children grow worse 
and more covetous ; they rake and rend all they can, to the end enough may 
be left for their children. They do not know, that before a child comes to 
the world, and is born, it hath his lot, and already is ordained and deter- 
mined, what and how much it shall have and what shall be thereout. In the 
state of matrimony we learn and find, that begetting and bearing of chil- 
dren stands and consisteth not in our wills and pleasures ; for the parents 
can neither see nor know whether they be fruitful or no, nor whether God 
will give them a son or a daughter. All this is done without our ordaining-, 
thinking, or foreknowledge. My father and mother did not think that 
they should have brought a superintendent into the world, it is only God's 
Creation which we cannot rightly understand nor conceive. I believe, that 
in the life to come, we shall have nothing else to do, than to meditate of 
our Creator, and of his celestial creatures, and wonder at the same. 

Of Adam's Moderation. 

WHERETO serves and profiteth such superfluity, such bravery, brag- 
ging, and such extraordinary lustful kind of living ? If Adam could now 
come again and be among us, and should see our kind of life, our food, 
drink, and apparel, how would he bless himself, and say, Surely, I have 
not been here in this world; it was, doubtless, another Adam, (would he 
say), and not I, that was here at the first. For he drank water, ate fruit 
from the trees, he had a house set up and supported with four wooden forks 
(if so good) ; he had no knife nor iron; he wore a coat of skin, &c. But 
now is used an immeasureable cost in eating and drinking; now are raised 
royal and princely palaces, chargeable trimmings, apparel beyond compar- 
ison, he. The ancients, in times past, kept and maintained themsejves 
with more temperate moderation and quietness, as Boaz said: " Dip thy 
bread in vinegar, and refresh thyself therewith." For those countries 
were full of people, as we read in the Book of Joshua. A great multitude 
of people teacheth well how to live sparingly. 

Of Adam's misery on Earth. 

ADAM, our father, was, doubtless, a most miserable man. It was a 
mighty solitariness for him to be alone in so wide and vast a world; but as 
he, with Eve (which was his only companion and loving consort, obtained 
Cain their son, then there was great joy; in like manner also, when Abel 
was born; but soon after followed thereupon great trouble, misery, and 
sorrow of heart, when one brother slew another, and Adam thereby lost 
one son, and the other was banished and proscribed from his sight. This 
surely, was a great cross and sorrow, insomuch that the same murder 
caused him more grief than his own fall; for through the same, he, with 
his loving Eve, were reduced again to a. solitary kind of life. Afterwards, 
when he was one hundred and thirty years old, then he begat Seth. It was 
doubtless a great grief and woe, so long a time to see God's anger: Ah! 
he was a perplexed man, which no human creature can conceive or believe 



tO D"R. LUTHER^ FAMILIAR piscourses. 

our sufferings, in comparison of his misery and sorrow of heart, are alto- 
gether ch lichens' toys; but he was afterwards comforted and refreshed 
again with the promise (through faith) of the woman's seed. 

Miserable and lamentable was the Fall of Adam, who, from the state of 
innoceney, fell into such calamity as is not to be uttered; for during the 
space cf nine hundred years, he saw God's anger in the death of every 
human creature. 

After that Adam had lost the righteousness in which God created him, 
he was, without all doubt, much decayed in body, by reason of anguish and 
sorrow of heart. I believe that before the fall he could have seen a thou- 
sand miles with more ease than we can see half a one, and so in propor- 
tion with all the other senses. . No doubt, after the Fall, he said: Ah! 
God ! how is it with me ? I am both blind and deaf, where have I been, 
&c. It was a horrible Fall ; for he saw before that all creatures were obe- 
dient unto him, insomuch that he durst dally and play even with the 
Serpent. 

Of the miserable stdte of People's Lives, 

WHAT miserable poor people are we ? We earn our bread with sin; 
for until we attain seven years, we do nothing but feed, drink, play a and 
sleep ; afterwards from the eighth year we go to school, it may be three 
or four hours in the day ; from this time to the one and twentieth year, we 
drive and commit all manner of riot, with playing, running, drinking, 
swilling, and what not ? and then we begin a little to work or labour. 
When we come to fifty years, then we have done with labouring, and be- 
come children, we eat our bread again with sin. The half part of our life 
we cossume in sleeping, insomuch that scarce five years are spent in labour- 
ing; we hardly do work the tenth part of our life: fie upon us, we do not 
give to God the tenth: what then are we able with our good works to earn 
of God Almighty? kc. and yet we brag and boast of the same. Job saith, 
*'If God will contend with me, I am not able to reply to him:" therefore 
instead of such boasting of our own good works and deserts, we should say, 
fi Lord, enter thou not into judgment with thy servant." 

Whether Languages, and other good Arts and natural Gifts, are any, 
way needful and prof table to Divinity, and to the understanding 
of the Holy Scriptures. 

ONE knife cutteth better than another; so likewise, one that hath 
learned languages and good arts, can better and more distinctly read and 
teach than another. But in that, many of them (as Erasmus Rotterdamus 
and other learned men), are well seen in languages and good arts, aud yet 
do err with great hurt; the some happeneth even as with the greater sort 
of weapons, which are made to kill and to hurt; therefore we must dis- 
tinguish and separate the thing from the abuse, even as Job distinguished, 
as he spake to his wife when she flouted him: " Thou speakest (said he) 
as one of the foolish women." Which Text I like very well because he 
made a difference between the creature and the abuse. 

That we acknowledge not God's Creatures. 

I SHOULD never have believed that the dew had been so sweet and 
amiable a creature if the Holy Scripture itself had not so highly extolled it 
where Godsaith : " I will give thee of the dew of heaven." A Creature, is 
a most excellent thing. If we should believe, then we prate of Creation 
and are stammerers, and we say, Cledo instead of Credo (I believe), as the 
little children say, Bed for Bread : the words are strong, but the heaj-t 



OF THE NATURE OF THE WOULD, 71 

saith, Cledo ; but by this are we saved, because we desire to believe. ! 
our Lord God knows well that we are poor children, if we could but ac- 
knowledge so much ourselves. The holy Apostles said, Lord, increase 
our faith. But we will all be wiser than God, although we understand 
nothing, except by his Son, that is, Christ. And his sermon was this al- 
together, where he saith : By me, by me, by me. Ye are not able to do it, 
no, not although you would fret yourselves into pieces : we are brought to 
the Father through the Son, therefore we were holpen, if we could but be- 
lieve that God is wiser than we are. 



Reflections on Chap. 3. — The works of Creation call for our ad- 
miration and regard. However mysterious to us the laws of Nature may 
appear, yet it is for us to adore the wisdom, power, and goodness of our 
great Creator in all things, and unite with the holy Psalmist, saying: 
"O Lord, how manifold are thy works! In wisdom hast thou made them 
all." Ps. civ. 24. 



CHAP. IV 



©F THE NATURE OF THE WOHjL'Ij)* 



Of the World, and of the Manner thereof. 

THE world will neither have God for God, nor the devil for the devil. 
And if a man were left to himself, and should be suffered to do after his 
own nature, then would he willingly throw our Lord God out at the window; 
for the world regards God nothing at all, as the Psalm saith, "The Fool 
saith in his heart, there is no God." On the contrary, the god of the world 
is riches, pleasure, and pride, wherewith they abuse all the creatures and 
g-ifts of God. 

The Monks and Friars, in time past, boasted much of their contemning 
of the World, and they made use of that speech of St. Paul, Rom. xii. 
"Be not conformed to this world:" from whence they would touch no 
money, as if it were against God to make use of riches, money, and wealth; 
when as St. Paul, and the whole Scriptures, forbids bat only the abuse of 
heart, wicked lust, desire and inclination; as there is ambition, incoah- 
nency, revenge, kc. which lusts do hang on the world, yea, they alto- 
gether flow and flourish. 

Of the Znsatiableness of the Hearts of People, and whereas they are 
soon weary of a Thing. 

HE that is now a Prince, would willingly be a King, or an Emperor. 
A suitor, that beareth love to a virgin, doth always cast about and thinketh 



?2 DR. luther's familiar discourses. 

how he may come to marry her, and in his eyes there are none fairer than 
she; but when he hath gotten her, he is soon weary of her, and thinketh 
another is much fairer, which easily he might have had. Even so think- 
eth a poor man : Had I but twenty pounds, I would deem myself rich 
enough; but when he ^ath gotten that, then he would have more. To 
conclude, the heart remains inconstant in every lawful thing, which the 
Heathen had by experience; saying, Present good we despise, but that 
which is afar off we seek with envious eyes. It is a sign of God's special 
grace and gift, when a man hath taken a wife, afterwards constantly to love 
her, and such an one may give God hearty thanks for it; for carnal inter- 
course doth it not, there must be thereby also, that the minds and dispo- 
sitions agree. 

God saith, in the Prophet, He hath graciously endued his people with 
many fair gifts, but it profited not, he got nothing' thereby. Our people 
do now carry themselves as the people did two thousand years past; al- 
ways remaineth one and the selfsame nature and kind in the people at all 
times, when God's voice and word gives the sound. The Papistical Bishops 
and those that hold with the Pope, do now say even just so, as, in former 
times, the chief Rulers and Pharisees said ; namely, Have any of us believed 
in him ? Even so say the Bishops in Popedom now ; namely, Have any 
of the great Princes and Bishops believed in the doctrine of the Gospel ? 
Truly they believe now as little therein, as the Rulers and Pharisees did 
believe Christ and the Apostles. 

The wickedness of the enemies of the Word is not human but devilish 
altogether. A human creature is wicked according to the manner and 
nature of mankind, and according as he is spoiled through original sin ; 
but when he is possessed and driven of the devil, as then begins the most 
bitter and cruel combat between him and the woman's seed. Gen. i. 3. 

The thanks which now the world giveth for the doctrine of the Gospel, 
is even that which they gave to Christ; namely, the Cross : the same must 
we expect, and nothing else, This year is a year of unthankfulness ; but 
the next that followeth will be a year of revenge. God must needs punish, 
although it be against his will, nature, and kind, we ourselves are the cause 
thereof. 

Why God created the World. 

GOD might have left the world uncreated: but he created it to the end 
he might shew his honour and power. We must not say to God, Where- 
fore doest thou this? We must do what we are commanded, and not ask, 
why he hath created the world ? We must content ourselves to know that 
God is wiser than we are. 

Why the Heathen did write such excellent things of Death* 

I DO much wonder what induced the Heathen to write such fair and 
excellent things of death, seeing it is so fearful ? But when I remember 
the nature and manner of the world, then I wonder nothing at all ; for 
Ihey did see great evil and wickedness to flow and flourish among them- 
selves, and in their Rulers, which did sorely grieve them, and they had 
nothing else to threaten and terrify their Rulers with,, but only with 
death. 

JVow, if the Heathen so little regarded death, yea, so highly and honour- 
ably held and esteemed of it, how much more ought we Christians to do 
the same ? For they, poor people, knew less than nothing of the life 
eternal ; but we know ? and are instructed in it, and yet, when we but speak 
of death, we fright ourselves exceedingly. 



• F THE NATURE OF THE WOULD. 73 

Well, the cause thereof is our sins, and we must confess withal, that we 
live worse than the Heathen, therefore we cannot justly complain that we 
receive wrong thereby; for the greater our sins are, the more fearful death 
is, as we see by such people as have rejected God's Word, when they are at 
the point of death, and are put in mind of the day of judgment, how fear- 
fully then do they rage, and are rejected. 

When I was yet in the Friar's hood, and began to write, I did not think 
that the devil plagued the w T orld so sorely. I thought that we only, in the 
monasteries, had the devil (which was very likely), because the Friar* had 
also taken possession of the world. The devil hath now gotten into the 
nobility; they make havoc of country and people. 

Three Degrees of People. 

THERE are three degrees of people's natures. The first are the great 
and common sort, that live securely without remorse of conscience ; they 
acknowledge not their corrupted manners and natures ; they are not sen- 
sible of God's wrath against their sins, are careless thereof. The second 
sort, are those which through the law are scared, do feel God's anger, and 
fly from him; do strive and wrestle with despair, as Saul did, &c. The 
third sort, are they that do acknowledge their sins, and God's wrath due 
unto them for the same ; do feel themselves to be conceived and born in 
sin, and therefore deserve everlastingly to be damned and lost; but, not- 
withstanding, they attentively hearken to the sound of the Gospel ; that 
God, merely out of grace, for the sake of JeSus Christ, forgive th sins, who 
hath satisfied the Father for us ; they do receive and believe it, and so are 
justified before God, and afterwards also they shew the fruits of their faith 
by all manner of good works, which God hath commanded. The other two 
sorts of people go the wrong way. 

The Unthankf ulness of Husbandmen and Farmers. 

THE husbandmen and rich farmers are not worthy of so many benefits 
and fruits which the earth doth bear and bring unto them. I give more 
thanks to our Lord God for one tree or bush, than all rich farmers and 
husbandmen do for their large and fruitful grounds. Yet we must except 
some husbandmen, as Adam, Noah, Abraham, and Isaac, who went out to 
see their grounds, to the end they might remember God's gifts in his crea- 
tures. Gen. xxiv. 

That God is wiser than we are and the whole World. 

THE worldly-wise people do measure and censure all things according 
to their natural reason and understanding, and they confound themselves 
therewith. But I give thanks to the Lord God that I can believe, God is 
able to do more than I can comprehend ; he can make visible things out of 
invisible : for all that it is now clone and wrought through the power of 
the Gospel, are visible things out of invisible. Who did think, ten years 
past, that it would have gone and been as it is now ? But flesh and blood 
is ungodly, and God's enemy ; God, out of grace, forgiveth us our sins, 
and doth threateu to punish contempt and unthankfulness ; for he saith 
always, If ye do not believe, ye shall die : but rather than we would believe 
the same, and receive that gift from God for nothing, merely out of grace 
I say we would father torment ourselves to death; yea, we would rather 
go heavy laden, and with great pains to St. Jacob* What shall I say ? 
Truth and life pertain not to the world, but lying and murdering : the one 
of which is the work of the Pope, the other of the Turks, 

K 



74 DR. LUTHER'S FAMILIAR DISCOURSES* 

Inconstancy in People's Hearts. 

THE heart of a human creature is like to quicksilver, which is now 
here, sood after there ; this day so, on the morrow otherwise minded. 
Therefore vanity is a poor miserable thing-, as (Ecclesiastes the Preacher) 
Solomon saith, A man desireth and longeth after things which are uncer- 
tain, and knoweth not what will come thereof : on the contrary, he con- 
temneth that which is certain, which is already done and well accom- 
plished. Therefore what God giveth us, that we will not have ; for which 
cause Christ would not govern on earth, but gave it over to the devil, and 
saith to him, Rule thou. But God is another, and hath another kind of 
nature, manner, and mind. I (said he) am God, and therefore I change 
not ; I hold fast and keep sure my promises and threatenings. 

True Christians ought to give thanks for that which is present and cer- 
tain, which is good and acceptable to God, and he provideth and giveth it 
out of his unspeakable endless mercy, and for the same we should heartily 
sing the 117th Psalm, " Praise the Lord all ye nations and praise him all 
ye people, for his loving kindness is ever more and more towards us, &c." 

The Gospel discovereth the Wickedness of Mankind. 

As the cold is always greater and more piercing in winter, when the 
days begin to lengthen, and when the sun draws near unto us, for that 
maketh the cold thicker, and presseth it together : just so the wickedness 
of mankind is greater, that is more visible, and breaks out when the Gos- 
pel is preached ; for the Holy Ghost reproveth the world of sin, which 
the world neither can nor will endure. 

The World's UiU haul fulness towards the Servants of God. 

HE must be of a high and great spirit that undertaketh to serve the 
people both in body and soul, and nevertheless must suffer the utmost 
danger, and highest unthankfuluess. Therefore Christ said unto Peter, 
Simon, &c. " Lovest thou me ?" and repeats it three times together. 
Afterwards he said, " Feed my sheep :" as if he would say, Wilt thou be 
an upright Minister, and a Shepherd, then love must only do it, thy love 
to me must do the deed, otherwise it is impossible : for who can endure 
unthankfuluess ? to study away his wealth and health, and afterwards to 
lay himself open to the highest danger and unthankfulness of the wicked 
world ; therefore he saith, It is very needful that thou lovest me. 

The Pope and Turk have thoroughly revenged our cause, and have done 
to the world a great deal of right, as by scourging experience they have 
thoroughly been taught, for so the world will have it ; upright and true 
srrvants of God they will not endure, nay they murder them, therefore they 
must have such fellows, yea, and moreover they must maintain and hold 
them in great honour and esteem, and yet, nevertheless, must by them be 
cursed and deceived. 

The World must have stem and fierce Rulers. 

THE world cannot be without such stern Governors, by whom they 
must be ruled. King Ferdinand, with his Popish tyranny, is even a fine 
liquorish bit for the world ; therefore said God, through the Prophet 
Samuel, to his people of Israel that prayed for a King, He would give 
them a King, but this shall be his rule : " He will take your sons, and 
appoint them for himself, for his chariots, and to be his horsemen, and 
will take your daughters to be cooks," &c. As Ferdinand the Prince 
.Elector of Saxony, returned home from the election of the Emperor 



t)F THE NATURE OF THE WORLD. 7-i 

Charles at Colon, he asked me how I liked the news, that they had elec- 
ted Charles King of Spain to be Roman Emperor ? I answered him, and 
said, The ravens must have a kite. 

The World's highest Wisdom. 

THE highest wisdom of the world is to trouble themselves with tem- 
poral, earthly and vanishing things ; and as it happeneth and falleth out 
with those things, they say, I had not thought it. For faith is a certain 
and a sure expectation of that which a man hopeth for, and maketh no 
doubt of that which he seeth not, as the Epistle to the Hebrews saith : 
Faith looks to that which is to come, and not to that which is already pre- 
sent : therefore a true Christian doth not say, I had not thought it : but 
he is most certain that the beloved Cross is near at hand, and will surely 
come upon him ; therefore he is not afraid when it goeth evil with him, 
and is tormented. But the world, and those that live securely in the 
world, cannot brook misfortunes ; they go on continually leaping and 
dancing in pleasure and delight, like the rich Glutton in the Gospel. He 
could not spare the scraps to poor Lazarus ; but Lazarus belonged to 
Christ, and he took his part. 

Temporal Peace. 
PEACE is one of the greatest gifts of God, but we directly abuse it : 
every one liveth securely, and doth what he will against God and the Ma- 
gistrate. Oh ! how will it go with our Princes and Nobility in Germany ? 
they will one day pay sweetly for it, as the Hungarians and Austrians have 
done. 

The Older the World the Worse. 

I BELIEVE it will come to that pass, that the greater and clearer the 
light of the Gospel is, the more wicked will the world be. Even so it was 
in the times of Christ, worse and worse ; neither did St. Paul make many 
godly Christians. 

As the Jews were to be scourged of the Romans, to be taken captives, 
and their lands devasted, they must first and before crucify the Lord of 
Life, our blessed Saviour Christ Jesus : even so do we now likewise ; we 
contemn God's Word, although we carry it in our mouths, and boast of 
the Gospel, yet we hunt aud drive away the Ministers and true servants of 
God ; we raise up and build ramparts, strong walls, and great forts, but 
we build not up ourselves. 

Jerusalem was an exceeding strong city, and fort ; the Kiug of Babel 
lay before it one whole year, yet, notwithstanding at last it was overcome ; 
there was no remedy. Also, saith God, through Jeremiah the Prophet, 
although ye slew all the Chaldeans, and left but three alive, yet those three- 
shall fall into your windows and destroy you. 

The Language and Doings of the World. 
ALBERTUS, Bishop of Mentz, had a physician attending on his per- 
son who was a Protestant, and therefore the less in the Bishop's favour : 
the same being covetous, and puffed up with ambition, recanted his reli- 
gion and fell to Popery, uttering these words : I will for a while, set 
Christ behind the door, until I be grown rich, and then I will take him to 
me again : such and the like blasphemous words do deserve the highest 
punishments, as befel that wicked dissembling wretch; for the same 
night he was found in his bed in a most fearful manner, with his tongue 
torn out of his mouth, as black as a coal, and his neck rung in twain ; my-* 

K 2 



76 dr. luther's familiar discourses. 

self at that time coming- from Franckfort to Mentz, was an eye-witness of 
that just judgment of God. 

THE world will not have him to be God that took upon him our flesh 
and blood, that for our sins was crucified, died, and was buried, and that 
arose again from the dead ; that preacheth, teach eth, and threateneth ; 
O no ! say they, away with him, kill, kill him. But they will have such 
a God, as with their natural sense, wit, and wisdom they are able to com- 
prehend, 

THE world seems to me like unto a decayed house. David and the 
Prophets are the spars ; Christ is the main pillar in the midst that sup- 
ported all. 

The World seeketh Immortality with their Pride. 

WHEREAS all people do feel and acknowledge, yea, do see that they 
must die and vanish away, every one therefore seeketh here on earth im- 
mortality, that he may be had in everlasting remembrance. Sometimes 
great Princes and Kings sought it by causing great columns of marble 
stone, and exceeding high pyramids, buildings, and pillars four square to 
be erected : as at this time they do with building of great churches, costly 
and glorious palaces and castles, &c. Soldiers do look and hunt after 
great praise and honour, by overcoming and obtaining famous victories. 
The learned seek an everlasting name in writing books, as in our time is 
to be seen ; with these, and such like, people do think to be immortal. 
But on the true, everlasting, and incorruptible honour and eternity of God, 
no man thinketh nor looketh after the same. Ah ! we are poor, silly, 
and miserable people ! 

The common and public State the best. 

TO live in an open public state is the safest ; Christ did also live and 
walk in an open and public state here on earth amongst the people, and 
did warn those that were his, and said : When they shall say, Behold he 
is in the wilderness, go not out; or in chambers, believe it not; for in 
such cells and corners have the wicked wretches (the Friars, Monks, and 
Nuns) used and led shameful and beastly lives and manners. But openly, 
and among people, a man must live civilly and honestly, must fear God 
and man, &c. 

The World's Censure of God's Servants. 

TO build up and comfort a sorrowful conscience is much more and bet- 
ter than to possess many kingdoms ; but the world regards it not ; yea, 
they contemn it ; they call us rebels, disturbers of the peace, and blas- 
phemers of God, that do turn and alter Religion. Truly, they will be 
their own prophets, and prophesy to themselves ; bowbeit, the same to us 
is a great grief of heart. Even so said the Jews of Christ : If we suffer 
him to go on in this manner, then the Romans will come and take from. 
us land and people, &c. But after they had slain Christ did the Romans 
come, or not? Yea, they came, and slew an hundred thousand of them, 
and destroyed their city. Even so the contemners and enemies of the 
Word will disturb the peace, and turn Germany upside down. We bring 
evil upon ourselves, for we wilfully oppose the truth. 

The world, to look upon, is like a Paradise ; but on the contrary, the 
Church of God, and of the Lord Christ, which hath the clear and pure 
doctrine, and holdeth fast thereby, is evil favoured and ugly in the eye of 
the world ; but before, and in the sight of God, she is dear and precious, 
Costly, and highly esteemed. 

Aaron appeared gloriously in the temple in his rich attire : therefore 
we must not regard what the world censureth of us, uor trouble ourselves 



OF THE NATURE OF THE WORLD. 77 

how they esteem of us. For what do T care that the Popish Princes, No- 
bility, Citizens, and Commons, do hold and esteem of ine-as of dirt and no- 
thing 1 worth ? I will in due time, and in the day to come, regard and 
esteem of them as little. It is in us comfort sufficient to be pleasing to 
the good and godly. 

I AM persuaded if Moses had continued his working of miracles in 
Egypt but two or three years, they would have been so accustomed there- 
unto and esteemed thereof, as we now are accustomed to the sun and 
moon, which we hold in no esteem. 

The World cannot endure the Godly. 

ABRAHAM was held in no honour among the Canaanites, for all the 
wells which he had digged, the neighbours filled up, or took them away 
by force, and said unto him, Wilt thou not suffer it ? then pack thee 
hence and be gone, for thou art with us a stranger and a new T comer in, &c. 

In like manner Isaac was despised ; but such a faith possessed the be- 
loved Patriarchs, that I am not able sufficiently to admire. How strong 
and constantly they stood and believed that God, nevertheless, was gra- 
cious unto them, whereas, notwithstanding, they suffered so long a time 
exceeding much trouble and adversity 

I hold that those Heathens sinned not so sorely against God as they 
€lid against the beloved Fathers ; and therefore God drove them out of the 
land and suffered them to be hunted away and slain. 

In like manner dealt the Centaurians with the holy Patriarch Isaac, in 
the Court of Abimelech, King of Gerar ; for, as they saw that Isaac, 
reaped an hundred fold increase of the ground which the King had rented 
unto him ; then they came quickly, and instigated the King against him, 
to take from him the same ground again ; lor they thought, the ground 
and the increase thereof shall be ours, we have more right thereto than 
he. They thought soon to grow rich again when they had gotten from 
Isaac the ground ; but they little knew or considered, that the blessing of 
God was with him, and that they were accursed. Our Princes make it 
their only work to get the curse of God. They hunt Isaac also out of 
the land, but the blessing of God is very small which is left behind 
him. 

What is to be considered in executing of Offices. 

IF the great pains and labour which I take, sprang not from love and 
for the sake of him that died for me, the world could not give me money 
enough to write only one book, or to translate the Bible. 1 desire not to 
be rewarded or paid of the world for my book ; the world is too poor and 
simple to give me satisfaction ; I have not desired the value of one penny 
of my master the Prince Elector of Saxony, so long as I have been in this 
place. The whole world is nothing else but a turned-about Decalogue* 
or, the Ten Commandments backwards, a vizard, and a picture of the 
devil. All contemners of God, all blasphemers, all disobedient ; whore- 
dom, pride, theft, murder, &c. are now almost ripe for the slaughter; nei- 
ther is the devil idle, with Turk and Pope, heresies and other erroneous 
sects, Every man draws the Christian liberty only to carnal excess, as 
if now they had free liberty and power to do what they list ; therefore the 
kingdom of the devil and Pope is the best government for the world, 
for therewith they will be governed, with strict laws and rights, with su- 
perstition, and unbelief, kc. 

The world grows worse through the doctrine of God's Grace, and 
preaching of the Gospel ; for when they hear, that after this life there is 



78 DR. LUTHER S FAMILIAR DISCOURSES: 

another, they are well enough content with this life, and that God should 
keep the other to himself-; if they may have here but only good days, 
honour, and wealth, that is all they care for, or desire. 

At the time of my being in Rome, there died a Cardinal very rich, and 
left behind him great store of money ; shortly before his death he made his 
will, and laid it in a chest where the money was ; after his death the chest 
was opened, and therein, by the money, was found lying a bull, written on 
parchment, with these words : 

I extorted and oppressed as long- as I was able : while ye have power get what ton can. 

O ! how finely (think you) must this Cardinal have departed 
and died ? 

The World is full of Dissemblers and Blasphemers : How many 

there be. 

LUTHER discoursing (in the presence of the Prince Elector of Saxony 
and other Princes) of the many sorts and differences of wicked persons, 
said: Colax, Sycophanta, Cacoethes; these sins and blasphemies are al- 
most alike the one to the other, only that they go one after another, as a 
man going up the stairs and steps ascends from one to another. Colax, in 
my opinion, is he that in Terence they name Gnato ; a dissembler, one 
that talketh for his belly's sake, and is altogether a man-pleaser : this is 
a sin of mankind, whose intent is to get all they can though others are 
hurt thereby. 

Sycophanta is such a traitor, and backbiter, that would earn a grey coat: 
this sin is nearer allied to the devil than to mankind. Gnato acts his part 
in the comedies, but Sycophanta in the tragedies. Phormio in Terence is 
a very honest person, nothing, or very little stained with the other two 
vices. 

Cacoethes, is a wicked villain, that wittingly and wilfully prepareth 
mischief. 

Great and horrible are the punishments (said he, at that time) which 
will come and fall upon Germany; for they people are so wicked and stiff- 
necked, that they will suffer no discipline, correction, sermons of threat- 
ening, nor reformation. The world is grown very stubborn and headstrong 
since the revealing of the Word of the Gospel ; it begins to crack sorely, I 
hope it will soon break and fall down on a heap, through the coming of the 
Last Day of Judgment, for the appearing of which we wait with yearning 
and sighs of heart. All sins and wickednesses are now grown so common 
and usual, that they are held no more for sins, shame, and wickednesses; 
therefore (said he) let us pray, "Thy kingdom come. Deliver us from 
evil. Howbeit, this is yet one comfort, it hath a better shew with us now 
than it had twenty years past: we have now, God be praised, many godly 
learned people, so have we moreover fair schools, in which the youth are 
well taught and instructed, the gracious God give a blessing and furthering 
thereunto ; for I much fear there will come an horrible falling away after 
my departure. 

The World neither can nor will endure the pure Word of God. 
THE Philosophers, and learned among the Heathen, have had innumer- 
able, manifold speculations, and meanings of God, of the soul, and of the 
life everlasting; but they have been all uncertain and doubtful without 
God's Word. J3ut to us God hath given his most sweet and all-saving 
Word, pure, and uncorrupt; but we contemn it, according to the proverb: 
It is naught, it is naught, saith the buyer. When we have a thing, (how 



OF THE NATURE OF THE WOULD* 79 

g-ood soever) we are soon weary of it, and regard it not ; but when the 
Word is gone, then we will seek after follies, and go about with lies and 
with self-chosen devotion and superstition of human inventions, and so 
with hurt we must learn to be wise. The world remains the world, which 
neither loveth nor endureth righteousness, but is ruled by certain few he- 
roics and principal people, even as a little boy of twelve years ruleth, 
governeth, and keepeth a hundred great and strong oxen upon a pasture; 
so is the world governed supernaturally. 

The Unthankfulness of the World tcill help Popedom up again* 

IF the Pope should come again among us with his government, he 
would double and treble his tyranny, as he did after the Council of Cost- 
nitz, when he thoroughly revenged himself for the hundred years they had 
deposed him; then he brought in most abominable ungodly prophanations 
aud blasphemies. But I am not so much afraid of the Pope and tyrants, 
as of our own unthankfulness and contemning of God's Word ; the same, 
I fear, will help the Pope again into the saddle ; when that conies to pass, 
I hope the Day of Judgment will soon after follow. For, even as the Isra- 
elites dealt with Moses, who had led them out of Egypt, even so do people 
now deal with us, who, through God's assistance, have brought them out 
of the bondage of Romish Antichrist; yet Moses prayed for them, but I 
pray that the wretches may be punished. Aristotle the Heathen related 
certain occasions, wherefore one might justly be angry, among which un- 
thankfulness is one. 

Scipio, that noble hero, could endure unthankfulness only at Rome, but 
elsewhere it made him mad. Truly, God's patience and anger are both 
great: and even as God, byword of mouth, spake with Moses, as one good 
friend should speak with another, so speaketh God likewise with us by 
word of mouth through his preachers, as our Saviour Christ saith, Matth. 
x. "Ye are not they that speak, but it is the Father's spirit that speaketh 
through you:" the same do we despise. 

The World' 's Presumption, Secureness, and Epieurism. 
OH! how great is the presumption of the world, which (although but 
weak and small) yet dareth to set itself against Christ, and undertake to 
tread him under feet : but that's not enough, it will yet be worse, for 
Epicurism by force will come and break in again. The world that despi- 
seth God's Word is nothing else than a preparation and an approaching of 
an Epicurish life before the Last Day of Judgment; when people will 
neither believe that there is a God, nor a life eternal. Is it not a fearful 
abominable thing, that such Epicures should be among the people of God 
not only in secret, but also openly among the preachers in the Church ; 
as the Sadducees were among the Jews, which also were in the government 
although they believed nothing of eternal life ? Of the same kind are now 
our Papists, and such like also among us. For what the Bishop of Mag- 
deburgh saith and doth, the same must be all good and well done. So is 
likewise the city of Lubeck drowned in such covetousness, that they take 
monthly, upon usury, one gilder of forty, yet all under the colour of godli- 
ness, as if it were right and Christian-like ; for it mustbave the name, and 
be called love towards the poor neighbour, to help him when one lendeth a 
hundred gilders, and taketh for the same yearly, upon use, five and fortv. 
In ten years, the use of one hundred gilders, bringeth four hundred and 
fifty; Is not this an apparent Epicurism ? Lubeck lies drowned in the sea 
of covetousness, deeper than the mountains lay in the Deluge of Noah ; 
they were covered but fifteen ells deep in the water, but that City lies fifteen 



80 dr. luthr's familiar discourses. 

miles deep in the waves of covetousness : and in the same state and condi- 
tion are all other usurers and covetous gluttons. Ah ! (said he) wicked 
times are at hand; our Epicures are worse than the Cardinals in Italy, and 
yet they say, We will teach others to be good and godly, but we ourselves 
do what we please. 

The Impiety and Unthanhfulness of the World, 
GOD, both in the Law and Gospel, doth allure us with promises, tha* 
we should hearken unto his Word ; but the ungodly world doth not only 
disregard it, but also they contemn and persecute it ; therefore are they 
justly lost and damned, and are rightly served in that they are beggars 
here, and exposed also to temporal shame and confusion. Ah, Lord God 
(said he) the impiety and unthankfulness of the world is great, which con- 
temneth and persecuteth thy unspeakable grace. And we also, that do 
boast ourselves of the Gospel, and do know that it is God's Word pure and 
clear, and do acknowledge the same, and that God the Father himself wit- 
nesseth from heaven, saying, "This is my well beloved Son," &c. yet do 
we so little regard the comfortable and sweet Gospel of Christ, that great 
and inestimable treasure, as- if it were a sentence or speech taken out of 
Terence or Virgil. 

The Papistical Prebends are all Epicures, 

THE Prebends at Wurtzburg, Maintz, and Cologne have the best days; 
they live in idleness, they spend and waste, they have all manner of pro- 
vision provided for them beforehand without all care, they have here what 
their hearts can desire, and afterwards they go to that heaven where it 
hisseth. The Popish Bishops have have not such good days, for they are 
in the government, and have other business to do of greater weight than to 
meddle with God's Word. Eccius, a man of great understanding, and of 
good remembrance, but very impudent, shameless, and ungodly, in the 
time of his being at Rome, learned and saw so many examples of Epicurism, 
that ever since he neither regarded Papistry nor the Gospel; such fruits 
are reaped in Rome. Twenty years since, 1 did not think that now in the 
Christian Church should have been Epicures, whereas, notwithstanding, 
almost all Popedom is drowned in the life of Epicurism. They trouble 
themselves neither about God, nor the conscience: these are abominable 
times, in which Epicurism goeth on in full sway, and flourishes; for the 
end thereof is this jife. Epicures lead the people from the everlasting, to 
the timely and temporal life. Such an one was Poraponius, Scipio, and 
other worldly-wise people, wherein is shewn the folly of human wit, wis- 
dom, reason, and understanding. Notwithstanding, Cicero, in his Epistle 
which he wrote to Octavius (who afterwards was Emperor, and named 
Augustus), shewed his opinion touching the Eternity what he held thereof. 
Nevertheless, there was in Cicero an high understanding; who out of and 
according to human sense and reason concluded, That it was more safe and 
sure to rely on his opinion and meaning that held, After this there was an 
everlasting life, than to hold, That all were temporal and vanishing, both 
soul and body. And it is certainly true also (according to natural under- 
standing) that it is better for one to give himself to Christianism than Epi- 
curism ; for if a man be deceived through the opinion of Epicures, then he 
loseth the everlasting with the temporal; but if Christian opinion deludeth 
him (which is impossible), then he loseth but only the temporal life, and 
not the everlasting. God of his mercy preserve us from such Epicurean 
meanings and opinions. A Nobleman at Vienna, in Austria (in the time 
of my abode there), made a costly feast, and in the midst of his joy and 



OF THE NATURE OF THE WOULD. 81 

plc-asure then in, he spake these words : If God would permit and leave 
me my riches, to live therewith but one thousand years, and therein to 
lake my lust and pleasure, then would I willingly leave to God his 
heaven. 

These last times of the world are not much to he wondered at ; let us 
but consider how it went in the time of Christ among' the holy people of 
God ; for with the Pharisees were also Sadduces in the government : ali 
these were good fellows, and believed nothing. Neither did Doctor Hen- 
nage (who was a great Lawyer and chief President with us here at Wit- 
temberg), know much of our Lord God ; for when I came to visit him in 
his last sickness, I said unto him : loving brother ! you are a weak man ; 
you would do well to think of preparing to meet God. The only way to 
do this, is to believe He will be gracious to them who repent of their 
sins, and have faith in his Son: none should presume to come to God 
any other way. To which, my admonition, he answered me, and said ; 
O ! as yet it. is needless ; God will not deal with me like a Switzer, and 
overtake me in that manner of haste : but it fell out as I. told him ; for the 
next day after, his speech left him, and he died, went away in that sort, 
and knew not much of God. Therefore we should always be ready when 
God knocks to call us away from this life, that we be prepared to take our 
leave of this world like Christians. 

Who they be that prepare the Way to Epicurism. 

THE prophecy of Lyra movetli me sorely, and goeth near my heart : 
for it belongs to and pointeth at these our times, where he saith, When 
Antichrist shall be revealed, then will the world fall into great wilfulness, 
that they will hold there is no God. 

Here the Antinoimans and adversaries of the Law do begin. These 
take away all fear, they make the people altogether secure, so that they 
nothing regard their sins ; for when a man regardeth not his sins, then 
he regardeth not Christ, who came for the sake of sinners to save them : 
for the strong have no need of the physician, but the weak and sick, as 
Christ himself saith. On the contrary, the Sophists. and Canonists do 
press too hard upon the ungodly ordinances and traditions, and therewith 
will trouble and over-burden the conscience. What shall I say ? the 
greater God's goodness is, the greater is the wickedness of this sinful 
world. The greatest argument of the Canonists against us, is this : We 
ought and must (say they) teach that doctrine which is approved of and 
received by the Emperor. But the doctrine of the Protestants is not ap- 
proved of by the Emperor, nor by him received, but condemned, &c. 
therefore it must not be taught. These Gentlemen are easily, to be an- 
swered ; for God is more and above ail Emperors, Kings, Princes, and 
Lawyers ; he ought justly and in ail reason to be preferred before them, 
and obeyed. 

The State of the World before the Flood. 

BEFORE Noah's Flood the world was highly learned, by reason they 
lived a long time, they attained to great experience and learning; but 
because of their sins and ungodly kind of lives, all was lost and drowned. 
Therefore now, before we begin rightly to come to the true knowledge of 
a thing, we lie down and die. God will not have that we should come to 
higher knowledge of things. 

Of the World's Security. 

A GREAT Bishop at Augsburgh boasted in my hearing, that it went 

L 



82 DR. LtfTHR's FAMILIAR DISCOURSES. 

well with him, and that he lived without tribulation or temptation. I told 
him, It was a gift of God ; yet, nevertheless, I said unto him, Every man, 
at one time or other, must be chastised for sins, and feel the same, other- 
wise it were an evil sign ; for every one would willingly have good and 
easy days ; no man is an enemy unto them ; yet, if he feareth God, he 
shall and must have and feel his trials and temptations of the flesh, as St. 
Paul complains. 

The false Reasoning of Epicures. 

AN Epicure, when he thinketh of God, and seeth how matters proceed 
in the world, he can conclude nothing else, but thus : Either God cannot 
hinder this or that, therefore he is too weak ; or else he will not hinder it, 
therefore he is unjust, and hath pleasure in wickedness, and approves of 
evil ; or else he knoweth nothing thereof, and so must be a fool. Thus 
the wicked world taketh away from God his almighty Power, Righteous- 
ness, and Wisdom. 

Of the Wealth and Treasure of the World. 

THE rich merchants of Augsburgh, on a sudden, are able to levy one 
hundred tons of gold (one ton of gold is one hundred thousand rix dollars,, 
making in English money, two and twenty thousand pounds sterling, and 
more) ; which neither the Emperor nor King of Spain are able to perform. 
One of the merchants, after his death, left eighty tons of gold. The mer- 
chants and the money-changers in Augsburgh lent the Emperor at one 
time eight and twenty tons of gold for maintaining of his wars before 
Padua. 

The Cardinal of Brixen, who died at Rome very rich, left no great sum 
of ready money behind him, but only there was found in his sleeve a little 
note of a finger's length : this note was brought to Pope Julius, who pre- 
sently imagined it was a note of money, and therefore sent for the merchant's 
factor that was then at Rome, and asked him, if he new that writing ? 
The factor said, Yea ; it was the debt which the merchants did owe to 
that Cardinal, which was the sum of forty hundred thousand rix dollars. 
The Pope asked him, how soon he could pay that sum of money ? He 
answered, and said Every day : or, if need required, at an hour's warning. 
Then the Pope called for the Ambassadors of France and England, and 
asked them if either of their Kings, in one hour's space, were able to 
satisfy and pay forty tons of gold ? They answered, No. Then, said the 
Pope, one citizen of Augsburgh can do it ; and the Pope got all that 
money. One of the merchants being warned by the Senate of Augsburgh 
to bring in and to pay his taxation, said : I know not how much I have, 
nor how rich I am, therefore 1 cannot be taxed ; for he had his money out 
in the whole world ; in Turkey, in Greece, at Alexandria, in France, 
Portugal, England, Poland, and every where ; yet he was willing to pay 
his tax of that which he had in Augsburgh. 

Covetousness is a Sign of Death, ; we must not rely on Money 

and Wealth. 

WHOSO hath money and depends thereon, as is usual, it neither pro- 
ceeds nor prospers well with that person. The richest moiiarchs have had 
bad fortune, and lamentably have been destroyed and slain in the wars ; 
on the contrary, poor and unable people, that have had but small store of 
money, have overcome and had great fortune and victory. As Emperor 
Maximilian overcame the Venetians, and continued wars ten years with 
them, who weie exceeding lich and powerful. Therefore we ought not to 



OF THE NATURE OF THE WORLD. $3 

trust in money and wealth, nor to depend thereon. I hear said that the 
Prince Elector, George, begins to be covetous, which is a sign of his 
death very shortly. When I saw Dr. Goad begin to tell his puddings, 
hanging in the chimney, I told him he would not live long, which fell out 
accordingly : and when I begin to trouble myself about brewing, malting, 
and cooking, kc. then shall not I drive it long, but soon die. 

Mammon's Properties* 

MAMMON hath two properties; the first is, It maketh us secure when 
it goeth well with us, and then we live without all fear of God. Th 
second, when in time of trouble and adversity it goeth ill, then we tempt 
God, fly from him, and seek after another God. 

The Pope's Covetousness, 

THE covetousness of the Popes have exceeded all others ; therefore 
the devil made choice of Rome to be his habitation ; for which cause the 
ancient have said, Rome is a den of covetousness, a root of all wickedness. 
I have also read in a very old book this verse following : 

Versus Amor, mundi caput est, <§• Bestia Terrs. 

That is (when the word Amor is turned and read backward, then it is 
Roma), Rome, the head of the world, a beast that sucketh out and de- 
voureth all lands. Truly at Rome is aw abominable trading with covetous- 
ness, for all is raked to their hands without preaching or church-service, 
but only with superstition, idolatry, and with selling their good Avorks to 
the poor ignorant lay-people for money ; therefore St. Peter describeth 
such covetousness with express and clear words, when he saith, They have 
an heart exercised with covetous practices. I am persuaded, a man can- 
not acknowledge the disease of covetousnes, unless he knoweth Rome ; for 
the deceits and jugglings in other parts are nothing in comparison of those 
at Rome : therefore, anno 1521, at the Imperial Diet held at Worms, the 
State of the whole Empire made supplication against such covetousness, 
and desired that his Imperial Majesty would be pleased to suppress the 
same 

At that time my book was presented to the German nobility, which Dr. 
Wick shewed unto me ; then the Gospel began to go on well, but the 
Pope's Power together with the Antinomians, gave it a great blow, and yet 
notwithstanding through God's Providence, it wa>s thereby furthered. 

The Pope's power was above all Kings and Emperors, which power I 
opposed with my little book : and therewith also I assaulted the Bull on 
the Pope, and, by God's assistance, overthrew it. I did not write that book 
on purpose against the Pope, but only against the abuses of Popedom ; 
yet, nevertheless, it startled them quickly, for their consciences accused 
them. 

Covetousness hindereth God's Blessing. 

CERTAIN tenants of a rich man complained to Luther, That their 
landlord almost destroyed them through his hard and cruel dealing. 
Luther said : I am heartily sorry for it, and have pity on you. Such 
covetousness will hinder and prevent God's blessing towards us ; for 
when one will undertake to get all, and so become independent on God, 
then God with his blessing flies and departs from him ; for God in his 
gifts, will be free and at liberty. 

L 2 



S4 dr. luther's familiar discourses. 

Princes do draw and tear spiritual Livings unto them. 

THE proverb is, Priests' livings are catching livings, and that Priests' 
goods never prosper ; this we know to be true by experience, for such as 
have drawn spiritual livings unto them are grown poor thereby, and be- 
come beggars : therefore, this Fable I like very well : 

There was an Eagle that made amity and friendship with the Fox, 
tfhey agreed to dwell peaceably together. Now when the Fox expected 
from the Eagle all manner of good offices and turns, he brought his young 
ones and laid them under the tree on which the Eagle had his nest and 
young ones : but the friendship between them lasted not long ; for so soon 
as the Eagle wanted meat for his young (the Fox being cut of the way), 
flew down and took the young Foxes, and carried them into his nest, and 
therewith fed his young eagles : when therefore the old Fox returned, and 
saw that his young were taken away, he made his complaint to Jupiter, 
desiring, that he would revenge and punish that injury of the rights 
of hospitality. Not long after, as the Eagle again wanted meat to feed 
his young, Jie saw that on a place in the field they sacrificed to Jupiter ; 
the Eagle flew thither, and quickly snatched away a piece of roast from 
the altar, and brought the same to his young, and flew again to fetch 
more ; but it happened that a hot coal hung to one of the pieces, the 
same falling into the Eagles nest, set it on fire ; the young Eagles not 
able to fly, were burned with the nest, and fell to the ground. Even so 
it usually fareth with those that rake and rend spiritual livings unto 
them, which are given to the maintaining of God's honour and service ; 
such at last must lose their nests; that is, they must be left destitute 
of their temporal goods and livings, and besides, must sustain hurt of 
body and soul. Spiritual livings have on them the nature of Eagles' fea- 
thers, for when they are laid to other feathers, they devour the same. 
Even so, when men will mingle spiritual livings with other goods, so 
must the same likewise be consumed, insomuch that at last nothing will 
be left. 

I have seen a pretty dog, at Lintz in Austria, that was taught to go with 
a hand basket to the butcher's shambles for meat; now when other dogs 
came about him, and would take the meat out of the basket, he set it 
down, bit and fought lustily with the other dogs ; but when he saw they 
would be too strong for him, then he himself would snatch out the first 
piece of meat, lest he should lose all. Even so doth now our Emperor 
Charles ; who, after he hath along time defended the spiritual livings, and 
seeth that every Prince taketh and raketh the monastries unto them- 
selves, doth also now take possession of bishoprics, as newly he hath 
snatched to himself the bishopricks of Utrich, andLuttich, to the end he 
may get also a part of the garment of Christ. 

A fearful Example of Covetousness. 
A COVETOUS farmer, well known at Erfurt, carried his corn to sell 
there in the market ; but holding it at too dear a rate, no man would 
buy of him, nor give him his price; he being thereby moved to 
anger, said I will not sell it cheaper, but will rather carry it home again and 
give it to the mice. As he came home therewith, an innumerable 
number of mice and rats flocked about his house and devoured up all 
his corn. And the next day following, going out to see his grounds, 
which were newly sown, he found, that all the seed was eaten up, and no 
hurt at all done upon the grounds belonging to his neighbours ; this cer- 
tainly was a just punishment from God, and a token of his wrath against 
the unthankful world. 



OF THE NATURE OF THE WORLD. 83 

Three rich farmers have lately hanged themselves : such wretches that do 
rob the whole country, are worthy of those punishments ; for the dearth at 
this time is a wilful dearth. God hath given enough, only the devil hath 
possessed such wicked cormorants wilfully to make this dearth. They are 
thieves and murderers of their poor neighbours. Christ will say unto them 
at the last day, " I was hungry, and ye have not fed me, &c." Do not 
think (thou that sellest thy corn so dear) that thou shalt escape punish- 
ment ; for thou art an occasion of the deaths and famishing of the poor ; 
the devil will fetch thee away. They that fear God, and trust in him, do 
pray for their daily bread, and against such robbers as thou art, that either 
they may be put to shame, or be reformed. 

A man that dependeth upon the riches and honour of this world, and 
forgets God, and the welfare of his soul, is like to a little child that holdeth 
a fair apple in the hand, which on the outside is pleasing to behold, and 
thinketh it hath also some goodness within, but it is rotten and full of 
worms. 

Where great wealth is, th,ere are all manner of sins ; for through wealth 
cometh pride ; through pride, dissention ; through dissention, wars ; 
through wars, poverty ; and through poverty, great distress and misery. 
Therefore they that are rich, must yield a strict and great account ; for to 
whom much is given, the same must give an account of much. Riches, 
understanding, beauty, and comeliness are fair gift", of God, but we abuse 
them shamefully. Yet, notwithstanding, worldly wisdom, and a witty 
brain are evil things, when the cause engaged in is evil ; for we used to 
say, No man will yield from his own conceit; every one will be right. 
Much better it is, that one be of a fair and comely complexioivin the face, 
for a sickness may come and take that away ; but the mind and conceit, is 
not so soon altered. It is written, Ye shall be like God : yea, I suppose 
we are like God. This disease is from Adam conveyed unto us: " Ye 
shall be as Gods." \ 

Riches is the smallest thing on earth, and the least gift that God be- 
stowed on mankind. What is it in comparison of God's Word ? yea, what 
is it to be compared with corporal gifts ; as beauty, health, &c ? nay, what 
is it to the gifts of the mind ; as understanding, art, wisdom, &c. Yet are 
men so eager after it, that no labour, travel, nor danger is regarded in get- 
ting of riches, there is in it neither matter, form, effect, or cause, or any 
thing else that is good; therefore our Lord God commonly giveth riches to 
such, |from whom he withholds all spiritual good. 

Of one that was advised at his last end to put his money out to use, 
A GREAT nobleman whom I could name, as he was at the point to die, 
and his soul sat already upon his tongue, was then instructed to put four 
hundred thousand rix dollars (which he had in ready coin) out to use at 
Lubeck ; O ! a fine instruction for his repentance. It were not amiss that 
we suffered some such to die away without sacrament and comfort, for 
others to take warning thereby. It is now also come to pass, that we say, 

! my good works and charity will not save me, therefore 1 will be cove- 
tous, 1 will go on with usury, and do what pleaseth me best, kc. and when 

1 am like to die, then I will have an absolution : Oh, but hark, good fellow, 
St. Austin saith, God indeed hath promised to be merciful unto thee, but 
dost thou know for certain, that he will show his mercy unto thee even at 
that instant, whereas thou hast wilfully rejected his mercy so often before 
in thy young and healthful days. 

Giving to the Poor that truly stand in need of our Help. 

ST. JOHN saith, "He that hath this world's* cods, and seeth his 



SG DR. luther's FAMILIAR discourses, 

brother have need, and shutteth up his bowels of compassion from him, 
how dwelleth the love of God in him? And Christ saith, "He that de- 
sireth of thee, give to him ;" that is, to him that hath need and is in want. 
He saith not to every idle, lazy, and wasteful companion, which commonly 
are the greatest beggars; to whom, although one gave much and often, yet 
were they nothing helped thereby. In this town no men are in greater 
want then the students and scholars. The poverty here indeed is great, 
but idleness and laziness is far greater: a man can scarcely get a poor body 
to work for monejr, and yet they will all beg : there is no good govern- 
ment : though I were able, yet I would not give to those idle beggars ; for 
the more one helpeth and giveth them, the more and oftener they come. 
I will not cut my bread away from my wife and children, and give it to 
such ; but when one is truly poor, to him I will give with all my heart, 
according to my ability. And no man should forget that Scripture, which 
saith, " He that hath two coats, let him part with one," &c. for the Holy 
Scripture, in naming a coat, meaneth all manner of apparel that one hath 
need of according to his state and calling, as well for credit as for necessity. 
As also by the "daily bread" is understood, all maintenance necessaiy for 
the body; therefore a coat, in Scripture, is signified to be all usual 
apparel. 

The World will always have new Things. 

BEFORE I translated the New Testament out of the Greek, eveiy one 
longed after it, to read therein ; but when it was done, their longing lasted 
scarce four weeks. Then they desired the Books of Moses ; when I had 
translated those, they had enough thereof in a short time. After that, 
they would have the Psalter ; of the same they were soon weary ; when it 
was translated then they desired other books. 

In like manner (said he) will it be with the book of Ecclesiasticus, which 
they now long for, and about which! have taken great pains in translating 
thereof. All are acceptable, so long and until our giddy brains be satis- 
lied, afterwards they let them lie, and seek after new things ; therefore in 
the end there must come errors among us. 

The book of Ecclesiasticus belongeth to the house government, and is 
for the instruction of families. The Preacher of Solomon, or Ecclesiastes, 
is for the worldly or temporal ruling, and is a City instruction. 



Reflections on Chap. 4.— All things under the sun, are in their 
nature vanity, and to us vexation of spirit. What folly then to set our 
hearts on things that soon disappear and must disappoint us. Nothing 
short of God can satisfy the soul. All things else die away ; therefore can 
never be the source of true felicity. 



OF IDOLATRY 



87 



CHAP. V. 



M IBOLiflif^ 



Of Idolatry. 

IDOLATRY is called,' and is all manner of seeming holiness, worship- 
ping-, and feigned spiritual actions (let them shine outwardly as glorious 
and fair as they will), and also all manner of fervent devotion of the hearts 
of those that would serve God without Christ the Mediator, and without his 
Word and Command; as in Popedom it was held for a work of the greatest 
sanctity, when the Friars and Monks sat in their cells, and meditated of 
God, and of his wonderful Works, were kindled with such fervent zeal, 
kneeling on their knees, praying and having their imaginary contemplations 
of celestial objects with great desire and devotion, that they wept for joy. 
In these their conceits, they banished away all desires and thoughts of 
women, and what else is temporal and vanishing. They seemed to medi- 
tate only of God, and of his wonderful Works. 

Yet notwithstanding all these seeming holy actions of devotion (which 
the wit and wisdom of man holdeth altogether to be angelical sanctity) are 
nothing else but works of the flesh, as St. Paul clearly sheweth, where he 
saith, "The works of the flesh are manifest, which are these : adultery, 
whoring, idolatry, witchcraft," &c. 

Therefore all manner of religion, let it have never so great a name and 
lustre of holiness, when people will serve God without his Word and 
Command, is nothing eslse but plain idolatry; and the more holy and 
spiritual such a religion seemeth to be, the more hurtful and venemous it 
is : for, it leadeth people away from the faith of Christ, and maketh them 
to rely and depend upon their own strength, works, and righteousness. 

In like manner, all kinds of orders, fastings, prayers, hairy-shirts, the 
holiest works of the Capuchins (which in Popedom are held to be the 
holiest of all) are altogether works of the flesh; for they hold, that they 
are holy, and shall be saved, not through Christ (whom they behold and 
fear as a severe and angry Judge) but through the rules of their Order. 

No man can make the Papists believe, that the private mass is the great- 
est blaspheming of God, and the highest idolatry upon earth ; the like to 
which abomination hath never been in Christendom since the time of the 
Apostles : for they therein are blinded and hardened, therefore all their 
understanding and knowledge of God, and of ail divine matters, is perverted 
and erronous. They hold that to be the most upright and greatest service 
of God, which, in truth, is the greatest and most abominable idolatry. 
And again, they hold that for idolatry, which in truth is the upright and 
most acceptable service of God ; as the acknowledging of Christ, and 
believing in him. But we that truly believe in Christ, and are of his mind, 
we, (God be praised) know and judge all thing's, but in truth we be judged 
of no human creature. 



85 dr. luther's familiar discourses. 

To erect a Service of God without God's Command. 

DR. ANDREW CARLSTAD asked this question of Luther : When 
a man, out of a good meaning-, should erect a pious work or service without 
God's Word or Command, if then he served a true or a strange God ? Lu- 
ther answered Iiim and said : A man honoureth God and caileth upon him, 
to the end he may expect comfort, help, and all good from him. Now if 
the same honour and calling upon God be done according to God's Word, 
that is, when a man expecteth from him all graces for the sake of his pro- 
mises made unto us in Christ, then he honoureth the true, living, and ever- 
lasting God. But if a man taketh in hand a work or a service, out of his 
own chosen devotion as he thinketh good, thereby to appease God's auger, 
or to attain forgiveness of sins, everlasting life and salvation (as fs the 
manner of all hypocrites and seeming-holy workers) then, I say flaGy, that 
he honoureth and worshippeth an idol in his heart: and it helpeth him 
nothing at all, that he thinketh he doth it to the honour of the true God; 
for that which is not of faith is sin. 

Of Holy-workers. 

HYPOCRITES and Idolaters have the same quality and nature in them 
that the. Choristers or Singers have, who will not sing, or do it willingly, 
when they are entreated thereunto ; but being not desired, they never leave 
off singing. Even so are the false-workers of holiness; when God will 
have them in his service which he hath commanded; when they should 
love their neighbour and help him as they are able, with advice, with lend- 
ing, giving, admonishing, threatening, comforting, &c. then no man can 
bring them to those points ; nay, they think, that themselves are the 
people to whom men, in duty, are bound to perform such offices. But, on 
the contrary, what they themselves make choice of, and pretend out of 
their own devotion and good meaning to honour and serve God (as they 
mean) that they hold fast and sure. They plague and torment their bodies 
with fasting, with praying', singing, reading, hard-lying, &c. they pretend 
great humility and holiness, and do ail things with great zeal, fervency, 
and devotion without ceasing : but such as the service and work is, such 
will also the reward be, as Christ himself saith, Matth. xv. — out of the 
Prophet Isaiah, Chapter xxix. " In vain do they worship me, teaching for 
doctrine the commandments of men" , 

The Worshipping of the Idol Moloch, the Idol of the Ammonites. 

THIS Idolatry had a great lustre and a glorious shew, as if the same 
worshipping had been more acceptable and pleasing to God, than the com- 
mon service which by Moses was commanded ; from whence many people 
that in outward shew were devout in holiness (when they intended to per- 
form an acceptable service of God) did, out of great love and zeal in honour 
to God (as they dreamed), offer up and sacrifice their sons and daughters ; 
and through such works they thought to become loving and true children 
of God; they thought not otherwise, but that therein they imitated and 
followed the example of Abraham, Gen xxii. and did that which was accept- 
able and pleasing to God. 

Against this Idolatry the Prophets preached with hot-burning jealousy ; 
they calied the same, not offerings to God, but to idols and devils, as the 
IGGth Psalm sheweth : "They offered their sons and daughters to devils, 
and shed innocent blood, the blood of their sons and daughters, which they 
tittered to the idols of 'Canaan." And Jeremiah, chap, xxiii. " Theyr 
luilded the high places of Baal in the valley Ben-binnom, and burned 



OF IDOLATRY. 89 

tlinr sons and daughters to Moloch, which I have not commanded them, 
neither came it into my mind that they should do this abomination," &c. 
Of tli is, read further in the 7th chapter of Jeremiah. But they held the 
Prophets to be liars and damned Heretics. 

The worshipping- of idols was in Popedom very frequent in my time, and 
still is, though in another manner: for those parents in Popedom were held 
and esteemed holy people, that gave one, or more of their children into the 
Monasteries to become either Friars or Nuns, that so they might serve God 
day and night, &,c. From whence the common proverb went, ! blessed 
is the mother that hath born such a child as to be made a spiritual person. 
Now, true it is, though those sons and daughters in Popedom are not burn- 
ed and offered to idols corporally, as were the other spoken of before, yet 
notwithstanding, they are thrust into the throat of the devil spiritually, 
which is far worse, who (through his disciples to the Pope and his shaven 
crew) lamentably doth murder their souls with false doctrine, in that they 
rely and depend only upon their own good works, &c. 

The devil from the beginning hath been. a murderer and a liar, and that 
trade he drives without ceasing. He murdereth daily in various ways in- 
numerable many people throughout the whole world; such as he cannot 
murder corporally, those he killeth spiritually, through lies and false doc- 
trine, yet all under the colour of the truth and wholesome doctrine. Know 
therefore how to carry thyself accordingly, that thou beest sober and 
watchest, and by faith strongly resistest him, "for he goeth about like a 
roaring lion, &c. 

The Holy Scripture often maketh mention of Moloch, and Lyra also ; and 
the Commentaries of the Jews say it was an idol made of copper and of 
brass, like a man that held his hands before him, wherein they put fiery 
glimmering coals. Now, when the image was made very hot, then a father 
approached, and offered to the idol, took his own child and thrust it into 
the glimmering hands of the idol, wherein the child was consumed and 
burned to death. In the mean time they made a loud noise with tymbrels 
and cymbals, and with blowing of horns, to the end the parents should not 
hear the pitiful crying of the child. The Prophets also wrote that Ahab 
offered his son in that manner. This idolatry and service was done upon 
this consideration, O ! if I needs must offer to our Lord God, then will I 
offer seme precious thing: what should I do with offering of calves, &c. I 
will offer unto him my only son. 

Of Jeroboam's Calves. 

These Calves of Jeroboam remain always in the world, and will remain 
to the last day : not that any man maketh or causeth Calves to be made 
like Jeroboam's. But upon whatsoever a man doth depend or trust (God 
set aside), the same maketh to himself Calves, as Jeroboam did; that is, 
he maketh other and strange gods which he honoureth and worshipped! in- 
stead of the only, true, living, and eternal God, who only can and will help 
and comfort in all need. In like manner $lso, all such as rely and depend 
upon their arts, wisdom, strength, own sanctity, riches, honour, power, 
connection, ordinances, or any thing, under what title or name soever (on 
which the world buildeth and boasteth), the same (I say) do make and 
worship these Calves, as Jeroboam did. For they trust in and depend on 
vanishing creatures, which is merely worshipping of idols, and is 
idolatry. 

From whence idolatry originally came. 
ST, PAUL- sheweth it in these words, where he saith, Gal. iv. *' Whe i 

M 



90 »r. luther's familiar discourses. 

ye knew not God, ye did service," &c. that is, when as yet ye knew not God, 
what God's will was towards you, ye served those which by nature were 
no gods, ye served the dreams and thoughts of your hearts, wherewith 
(without, yea, against God's Word) ye feigned to yourselves such a God that 
suffered himself to be reconciled with such works and worshippings as 
your devotion and good meaning made choice of. For all idolatry in the 
world ariseth from hence, that people by nature have had this common 
knowledge, namely, that there is a God, without which knowledge of the 
Divine Majesty, it would remain unpractised. But seeing such know- 
ledge is grafted into mankind, they have therefore, without God's Word 
apprehended all manner of ungodly opinions of God, and have held and 
esteemed those for certain divine truths. And in such sort have imagined 
a God otherwise than by nature he is of himself. 

Without Christ, all serving of God is Idolatry. 

HE that falleth from the profession of the Gospel to the Law, and 
thinketh to be saved by good works, the same falleth so hard and uneasy, 
as he that falls from the true service of God to Idolatry : for, without 
Christ, there is nothing but idolatry, and altogether feigned imaginations 
of God, whether they be of the Turkish Alcoran, of the Pope's Decrees, 
or Moses Laws, if a man thinketh thereby to be justified and saved before 
God. 

Idolatry is plainly t^ris, When things are not done and taken in hand 
according to God's Word, and as the same doth describe and teach us. 
For when a man will serve God, he must not look upon that which he 
doth, nor upon the work, but he must look how it ought to be done, 
whether God hath commanded it or no : Seeing (as Samuel saith) that 
" God hath more pleasure in obedience, than in burnt-sacrifice. 

Therefore whoso hearkeneth not to God's voice, the same is an idolater, 
although he performed the highest and most heavy service of God. As 
the nature and manner of idolatry is, it maketh not choice of that which is 
esteemed easy and light, but of that which is great and heavy. This have 
we seen on the Friars and Monks, who almost every day, have devised new 
worshippings of God ; but forasmuch that God in his Word hath not 
commanded the same, it is therefore altogether Idolatry. Moreover and 
besides, all blaspheming, contemning of God's Word, covetousness, 
wrong, force, unjust judgments and censures, and the like, are mere 
idolatry ; for what service of God soever a human creature doth erect 
and set up without God's Word and Command, the same is idolatry, as 
the Scripture saith. 

Therefore with all diligence we must fly from idolatry, for which cause 
no small punishments do follow, but final and great destruction, For, if 
God with horrible pains punisheth the wrong which is done to our neigh- 
bour, as we see in the Prophets and Histories ; how much more and harder 
will he punish, when he seeth that by ungodly people his honour is stained, 
poluted, and suppressed, through idolatry, false doctrine, and worship- 
pings ? Ah ! the punishment will be greater than the heart 0/ man can 
conceive, or the tongue express. 

Of the End of Idolatry, and of Idolators. 
THE life of an Idolator is not only irksome (for he never resteth nor is 
at quiet, always taking great pains), but also upon Idolatry followeth certain 
misfortune and downfall, although at the first and for awhile it be fortu- 
nate, and getteth great wealth and power. On the contrary, the upright, 
true, and pure religion must suffer hunger, it is very fiercely assaulted and 



OF IDOLATRY* 91 

persecuted. But what use the Idolators do make of such gotten wealth, 
that we plainly see in Popeclon^and Monasteries, and in the Courts of Car- 
dinals and Bishops ; and so it goeth with them, as the Prophet Isaiah saith, 
" When he was grown fat and filled, then he became lecherous, &c." 

Such Idolatrous ungodly doings and blasphemies are favoured and pro- 
tected by the temporal Magistrate. In like manner, Kings and Princes 
(whom the Scripture nameth shields and bucklers, by reason of their offices, 
which they ought to shew by and with their power) are commonly pro- 
tectors of ungodly works and Idolatry. But what will be the end ? Even 
Such as Samuel speaketh of, 1 Sam. xii. " If ye deal wickedly, so shall 
both ye and your King be destroyed." Which sins, those that are in the 
function of preaching undauntedly and freely ought to threaten and reprove, 
not regarding their high dignities and powers. For the Prophets (as we 
see in Hosea), did reprove and threaten not only in general the House of 
Israel, but also, they name in particular the Priests, yea, the King's House 
also, that is, the King himself and the whole Court. They cared nothing 
at all for the great danger that should follow, in that the Magistrate so 
openly should be touched and taxed, and that themselves thereby should 
fall into displeasure and contempt, and that their preaching should be 
esteemed and held rebellious. For they were forced thereunto by a far 
greater danger ; namely, they *aw, that by such examples of the higher 
powers, the subjects also were seduced and led on to sin. 

Of the Beginning of Idolatry. 

I HOLD that Idolatry took its original, and proceeded out of the true 
Religion. That the holy Fathers charged their children early to pray. Af- 
terwards their posterity early worshipped the Sun. As comnsonly all Idola- 
try hath had a beginning from the posterity of the true divine worshipping. 
And all Idolators would trim and deck up themselves with the colour of the 
true divine Word, and with the examples of the good and godly. All Ido- 
lators are covetous ; and the more holy and divine they seem to be, the 
more covetous they are. 

To believe the Planets is also Idolatry ; for it is against the first Com- 
mandment : " Thou shalt have none other gods but me." 

That the World is fall of Idolatry. 

ALL the world (also of Cod's own nation the Jews) hath been full of 
Idolatry; for one went this way, another that way, and they erected as 
many divine worshippings as they had hills and trees in the land that 
were fair and pleasant to behold, as we see in the Prophets, and as in 
my time we have done in Popedom. Such was the high Idolatry (when 
they seemed earnestly to seek after God), then they offered, fasted, and 
tormented their bodies therewith ; but none was worshipped or seryecj 
thereby, but only the devil and their own vain imaginations. 

After this there is a greater Idolatry, when we honour and worship the 
great god Mammon, that is, money and wealth ; when we set our hearts 
thereon, and trust therein ; of such gross Idolatry the world is full ; for 
that gross clod, that confounded Mammon, that poor and miserable helper 
in need, doth seduce and leadeth away Emperors, Kings, Princes, Nobility, 
Gentry, Citizens, Farmers, Clowns, &c. the same with them is of greatest 
esteem, insomuch that God every where, and in all places is dishonoured 
and blasphemed. 

In Popedom at the feast of St. Katharine (as also other martyrs), they 
read and sing these words and prayers : God be merciful and gracious- 

* M 2 



02 DR. LUTHER'S FAMILIAR DISCOURSES. 

to those that celebrate the remembrance of me. Then God answereth : 
Come my blessed, thou hast obtained what thou prayedst for. From 
hence also proceeded Idolatry. 

Afterwards, void of all shame, they taught, that the saints are able to do 
and acomplish more than God had commanded them ; that they have more 
deserts than sins. Herewith the sentence of St. Paul must suffer contra- 
diction, where he saith : " Now I rejoice in my suffering's for you, and fill 
up that which is behind of the afflictions of Christ in my flesh." This 
sentence must serve those idolatrous wretches, and to the deserving of an 
overplus of their good works which they sell to others for money ; whereas 
vSt. Peter saith : " If the righteous scarcely be saved, where then shall the 
ungodly and sinner appear ? yet notwithstanding, the abominable accursed 
shavelings do pretend an overplus of good works whereof they had no 
need. From hence proceeded the great deceits of the devil with the pil- 
grimages to the Valley of Wrath, after which the people are mad and fran- 
tic ; servants, shepherds, women, do leave and forsake their vocations and 
callings, and run thither. It is rightly named the Valley of Wrath, no man 
speaketh a word against it. The Bishop of Wurtzburg is silent and giveth 
consent thereto, and seeing we speak against it, and say, It is Idolatry, 
therefore they persecute us most fiercely. But if they had faith in Christ, 
they might easily know and censure the same ; but seeing they are fallen 
from the doctrines of Christ, they are fallen into all manner of darkness. 

Of Jacob's putting away strange Gods, and Cain. 

WE read in the Bible, that Jacob put away strange gods. Here we 
must not think that he put away and brake two or three idols, but every 
where in general did put away and alter all false worshipping of God. There 
was an alarm indeed. 

The same alteration and deposing of idolatry was altogether a Lutheran- 
ism. It fell out oftentimes, as we find it written of Enoch, that he began 
first to call on the name of the Lord, Gen. iv. For the true worshipping 
of God fell, and was put away through Cain ; he was an ungodly and 
wicked wretch, but he would not be thought so, for he relied on those 
words of the Lord, the same made him proud and stiff-necked, when he 
said, '• Whoso killeth Cain, vengeance shall be taken on him sevenfold." 
That assurance made him more headstrong, insomuch that he became a 
fine dissembling worshipper of God. 

OfJephthcCs Daughter's bewailing her Virginity 

THE cause why Jephtha's daughter bewailed her virginity two months, 
was, that she should die without children, which was the greatest pity ; as 
we see by the loving Hannah, Samuel's mother, what rnoan she made to 
obtain a child ; for it is an irksome and envious thing to understand honest 
married people to be barren ; and, in truth, children are the most loving 
bonds of matrimony ; in a word, they are the best wool of the sheep. 

Of the apish Works of the Heathen, in imitating the most holy 
Place in the Temple, and others. 

THE Heathen took of the Jews, and imitated them concerning the ho- 
liest place in the Temple at Jerusalem : they had their places and corners 
also, where they asked counsel of their idols, and where answer was made ; 
those places were dark, &c. But that the holiest of all in the Temple was 
a dark place, thereby was signified the kingdom of faith, which we cannot, 
comprehend with human sense and reason, but only by faith. In likfe 



OF IDOLATRY. 93 

manner have the Heathen imitated and followed the Jews in offering and 
slaughtering* of their children, &c. 

Of the Idolatry which false Teachers set up. 

I HAVE read a book which a Frenchman (named Wilhelmus Postellus) 
did write, «' Of the Union of the World," in which he earnestly laboured 
to prove the Articles of Faith out of human reason and understanding, to 
the end he might convert Turks, Jews, and all nations (had they never so 
many sorts of worshippings and idolatry), and to lead them to the true 
faith. But I told him, he had taken too much at one bite ; howbeit, there 
were before his time other Frenchmen also that wrote books of natural di- 
vinity, with which they would shew and prove the Christian faith out of 
natural wit and wisdom. There will always seducers arise and undertake 
,to bring in all manner of idolatry, under the colour and splendour of the 
true faith, and therewith to trim themselves. 

1 have heard a merchant affirm, that in the Indies he had seen people 
worshipping a great snake with highest honour and devotion. 

Of Invocating of Saints, which also is Idolatry. 

THE Papists took the invocating of saints from the Heathen, who di- 
vided God into numberless idols, and did ordain to every one his particu- 
lar office and work. They feigned and alleged Pallas was such a goddess 
through which, peace and tranquility among the people was kept and pre- 
served. In like manner did they also with other idols. 

These the Papists (void of all shame and Christianity) did imitate, and 
therewith denied God's almighty power ; and every one out of God's word 
did spin to himself a particular opinion according 1 to his own fancy ; like 
as one of their Priest's celebrating Mass did, who, as he was to consecrate 
many oblations at the altar at once, did think it would not be congruously 
spoken, nor according to the grammar rule's to say, " This is my Body ;" 
but he said, " These are my Bodies." He himself afterwards extolling 
his pregnant wit and art ; saying, If I had not been so good a gram- 
marian, I had brought in a heresy, and should have consecrated but one 
oblation. 

The invocating of saints is a most abominable heresy; yet, neverthe- 
less, the Papists will not know, much less acknowledge and amend it. 
The Pope's greatest profit hath had its increase from the dead : for the 
calling on the dead saints hath brought unto him infinite sums of money 
and riches ; the dead brought unto him much more than the living. But 
thus itgoeth in the world : superstition, unbelief, false doctrine, and wor- 
shipping, obtaineth and getteth more than the true a?d pure religion. 
She, in this world, is the maid ; but the other is governess and empress. 
Eight hundred prophets of Baal could be fed and maintained from Jezebel's 
table ; but the whole kingdom of Israel could not maintain the one pro- 
phet Elias, but he was fed by the widow of Sarepta among- the Heathen. 

Dr.. Carlstad asked me at Frankfort, how it were to be proved, that to 
have strange gods, were to set up, or to bring in a worshipping against 
God's word ? I answered him, and said, God, and God's worshipping are 
relatives ; the one cannot be without the other; for God must always be 
the God of some people or nation, and always stands in some peculiar re- 
lation to them. God will have some to call upon him, and to honour him ; 
for, to have a God and to honour him, they belong together, like to man 
and wife 'in matrimony, the one cannot be without the other. Therefore, 
whoso setteth or bringeth- in a divine worshipping of himself, out of his 
•8wn selected devotion, without God's command, the same is an adulterer, 



94 DR. LUTHER*S FAMILIAR DISCOURSES. 

and an idolater, like unto a married woman, who prostituteth herself unto 
another man ; even so he seeketh another God, and not the upright and 
true God, and it availeth him nothing that he thinketh he doth God good 
service therein. 

Idolatry is directly this ; To pretend a divine worship and service, out 
of self-chosen devotion, without God's command: for God will not be 
mastered of us, how, and after what manner, we should serve him ; in that 
he will direct and teach us ; his word is there, which must lidit and lead 
us. Without God's word all is idolatry, all are lies, let them have ever so 
fair and glorious a lustre or devotion. 

Reflections on Chap. 5. — God is never more provoked than when 
men think to honour him with their own devices ; establishing a false wor- 
ship, and neglecting his own true worship. The more we know therefore 
the fulness of Christ, and God's mercy through him, the more we shall ab- 
hor all idolatry. Let us attend to the venerable John's advice, *' Little 
children keep yourselves from Idols. Amen. 



CHAP. VI. 



©F THE HCHLY T1IPSITI. 



Of the Holy Trinity. 

THE Father in divine matter is the Grammar, for he gives the word, 
and is the fountain out of which flow the good, fair, and pure words which 
we ought to speak. 

The Son is the Logic, for he giveth the disposition, how we ought to 
set a thing in order, that it may appear certain and conclusive. 

But the Hol$ Ghost is Rhetoric, the speaker, that finely delivereth it, 
infuseth and operateth, maketh living and strong, so that it captivates and 
wins the heart. 

The Holy Trinity is set forth in all things. 

IN the sun there are substance, light, and heat. In the waters, sub- 
stance, motion and power. So also in the arts ; in Astronomy, motion, 
light, and attraction ; in Music, three notes, te, mi, fa ; in Geometry, 
three divisions, line, surface, and substance ; in Grammar, three parts of 
speech ; in Language, among the Hebrews, three substantial letters ; in 
Arithmetic three numbers ; in Rhetoric, disposition, elocution, and actions 
or gesture ; for invention and memoiy are not artificial acquirements, but 
natural gifts. In Logic, definition, disposition, and argument. So, 
also, every thing has weight, quantity, and figure. So herbs and flowers 
have, 1. Form, by which is signified God the Father, and his power; 



OF THE HOLY TRINITY. 9<* 

2. Odour, or taste, which is the sign of the Son, and of his wisdom; 3. Effi- 
cacy, and virtue, or effects, which are the signs of the Holy Spirit, and of 
his goodness. Thus you may discover and discern the Trinity to be im- 
pressed on all things. These most excellent signs Scholars neglect, and 
pay attention to others that are needless and silly. 

In all creatures are a declaration and a signification of the Holy Tri- 
nity. First, the substance signifieth the almighty power of God the Fa- 
ther. Secondly, the form and shape declareth the wisdom of God the 
Son ; and, thirdly, the power and strength is a sign of the Holy Ghost. 
Insomuch, that God is present in all creatures. 

Witnesses of the Holy Trinity, 

IN the Gospel of^St. John. chap, iii, is plainly and directly shown the dif- 
ference of the persons in the highest and greatestwork that God accomplish- 
eth with us poor human creatures, in that he justifieth end saveth us ; for 
there it is plainly written of the Father, that he loved the world, and hath 
given to the world his only begotten Son. These are two several persons ; 
Father and Son. The Father loveth the world, andgiveth unto it his Son. 
The Son suffereth himself to be given to the world ; and, as Christ clearly 
saith, He suffered himself to be lifted up on the Cross, as the serpent was 
lifted up in the Wilderness, that whosoever believeth in him should not 
perish, but have everlasting life. To this work cometh afterwards the 
third person, the Holy Ghost, which kindleth that faith in the heart through 
the Word, and so regenerateth us, and maketh us the children of God. 

This article although it be taught most clearly in the New Testament, 
yet notwithstanding, it hath been always assaulted and opposed in the 
highest measure insomuch, as the histories do shew, that the holy 
Evangelist St. John (for the confirmation of this article) was constrained 
to write his Gospel. Then came presently that heretic Cerinthus, who 
taught out of Moses, that there was but one God; concluding thereupon, 
that Christ could not be God, neither that God could be man. In such 
manner he prated out of human wisdom and understanding, and thought 
it must needs be just so as he held it. 

But we ought to keep close to God's Word ; what in these cases the 
holy Scripture saith, namely that Christ is true with God the Father, and 
that the Holy Ghost is true God ; and yet there are not three Gods, nor 
three substances (as three men, three angels, three sons, three windows, 
&c.) No : God is not separated nor divided in such manner in his sub- 
stance, but there is only and alone one divine essence, and no more. 

Therefore, although there be three persons, God the Father, God the 
Son, and God the Holy Ghost, yet, notwithstanding, we must not divide 
nor separate the substance : for there is but only one God in one only un- 
divided substance, as St. Paul clearly speaketh of Christ, Colos. i. " That 
he is the express image of the invisible God, the first-born of all creatures : 
for through him all things are created that are in heaven and on earth, 
visible," &c. And all is through and in him created, and he is before 
all, and all things consist in him. 

Now what the third person is, the holy Evangelist St. John teacheth, 
Chap. xv. where he saith, " But when the Comforter is come, which I 
will send unto you from the Father, the Spirit of truth which proceedeth 
from the Father, he shall testify of me." Here Christ speaketh not only 
of the office and work of the Holy Ghost, but also of his substance and 
saith : he goeth out or proceedeth from the Father, that is, his going out, 
•r'his proceeding, is without all beginning and everlasting. Therefore the 



06 DH. LUTHER'S F AMI LI AH DISCOURSES. 

holy Prophet gives him the name and calls him, " the Spirit of the Lord,' r 
Joel ii. 

Now although this article seemeth strange or foolish, what matter is it, 
here is no disputing whether it be so or no? But whether the same be 
grounded on God's word or no ? If it be God's Word (as most sure it is), 
then let us make no doubt thereof, he will not lie : therefore let us keep 
close to God's Word, and not dispute how Father, Son, and Holy Ghest 
can be one God ; for we, as poor wretches, cannot know how it cometh 
that we laugh ; or how, with our eyes, we can see a high mountain ten 
miles off; or how it cometh when we sleep, that in body we are dead, and 
yet we live. This small knowledge we cannot attain unto ; no, not al- 
though we took to our help the advice and art of all the wise in the 
■world, we are not able to know these least things which concern ourselves ; 
and yet we will climb up with our human wit and wisdom, and will pre- 
sume to comprehend what God is in his incomprehensible Majesty. 

How the learned Heathen have described God. 

THE philosophers and learned Heathen have described God, that he is 
as a circle, the point whereof in the midst is every where ; but the circum- 
ference, which on the outside goeth round about, is no where : herewith they 
would shew that God is all, and yet is nothing-. And, indeed, our Lord 
God is every were, and yet he no where can be fastened nor comprehended 
in his high Majesty. I find him not only at Jerusalem in the Temple, and 
in that manner as he hath figured himself unto me, but also I find b-im 
every where; namely, in baptism, in the manger at Bethlehem, in the sa- 
crament, &c. But in his Majesty he his no where, nor in my speculations, 
as, I in my thoughts, do imagine him to be. 

Ah, good God! (said he) how wonderful art thou, that puttest to shame 
the wise of the world. It where pains and labour enough for us that we at- 
tained unto the understanding of ABC concerning these high divine mys- 
teries. When the ungodly (out of their own pride and insolence, according 
to their natural sense and reason) will conclude any thing without and 
against God; then presently God turneth their wisdom into foolishness, so- 
that they give up all as vain and fruitless; for if God did not so, then he 
would lose his honour, his glory and majesty. 



Hei lections on Chap. G. — The doctrine ofa Trinity may be gather- 
ed fioin the general scope and current of the Bible. The authority of God 
is always ground sufficient for our confidence. To reject any one revealed 
truth because we cannot comprehend it, must incur the charge ofunsufTer- 
able Pride. A plurality of persons in the Godhead appears to be evidently 
maintained in the scriptures. The Father is a distinct Person. " The 
Father himself loveth you. The Son is a distinct Person. "This is my 
beloved Son." The spirit is a distinet Person. He shall teach you all . 
things, and these three are one. * 



OF THE LOKD CHRIST. ©7 



CHAP. VII. 



©F THE iOEB CHRIST. 



That Christ is true God. 

THAT Christ, the Son of the Virgin Mary, is true God, of the same the 
Scripture js full of witnesses especially in the Gospel of the holy evangel- 
ist St. John, Chap. viii. where the Jews, being offended at his doctrine, 
asked him, and said, "who art thou then?" And Jesus said unto them, first, 
I am he that speaketh with you; as if he would say, I am your Prophet and 
Preacher, according as Moses told your fore-fathers. "I will raise them 
up a prophet from among their Brethren like unto thee, and will put my 
Words in his mouth, and he shall speak unto them all that I shall command 
him. And it shall come to pass, that whoso will not hearken unto my 
words, which he shall speak in my name, I will require it of him :" That 
is, first and before all things, Hear ye me : as then shall ye see who 
I am ; I am even he of whom Moses prophesied. This saying of our Lord 
Christ, sounded somewhat more mild and modest, than if he had said, I 
am the Messiah. St. Austin did very much perplex himself about this 
speech which our Saviour Christ made to the Jews. It is therefore vejy 
needful and expedient for every good Christian to read the ancient Fathers 
with caution and Christian-like understanding; for they were but men as 
we are, and oftentimes they failed and erred. 

All sentences in the holy Scriptures, which do speak of the faith in 
Christ, do clearly shew that he is true natural God ; otherwise it were 
idolatry, and against the first commandment, *• thou shalt have none other 
gods," to believe in Christ, if he were not God ; for God gives his honour 
to none other. Isa.. xlii. 

But this article (that Christ is true God) is grounded in the holy 
Scriptures through sure and strong witnesses, especially in the New Tes- 
tament, where oftentimes Christ is named God with clear and express 
words ; as Johni. " In the beginning was the Word, and the Word was 
with God, and the Word was God," &c. And, John xx. the Apostle 
Thomas also called Christ, God : where he saith, " My Lord and my 
God." In like manner St. Paul, Rom. ix. speaketh of Christ, that he is 
God ; where he saith, " Who is God over all, blessed for ever," Amen. 
And Colos. ii. " In Christ dwellethall the fulness of the Godhead bodily" ; 
that is, substantially. 

Christ must needs be true God, seeing he, through himself, fulfilled 
and overcame the Law ; for most certain it is that no one else could 
have vanquished the Law, whether angel or human creature, but Christ 
only overcame and fulfilled it, insomuch that it can neither hurt nor con- 
demn those that believe in him; therefore most certainly he is the Son of 

N 



98 dr. luther's familiar tfiscoin&ES; 

God, and natural God. Now if we take hold on and comprehend Christ 
in this manner, as the Holy Scripture doth display and paint him before 
us, then certain it is, that we can neither err nor be put to confusion ; and 
as then we may easily conclude and judge what is right to be held of all 
manner of divine qualities, religions, and worshippings which are used and 
practised in the circle of the universal world, But if in case this picturing' 
of Christ be removed out of our sight, or be darkened in us, then unde- 
niably must needs follow a dissolute and disordered confusion. For human 
and natural reason, wisdom, and understanding cannot judge aright, nor 
censure truly of the laws of God; therein hath been and still is exhausted"* 
and consumed the arts of all philosophers, of all the learned and worldly- 
wise among the children of men. For the Law doth rule and govern over 
mankind, therefore the Law judgeth and censureth mankind, and not man- 
kind the Law. 

If Christ be not God, then neither the Father, nor the Holy Ghost is 
God ; for our article of faith speaketh thus, and in this manner, that 
" Christ is God, with the Father, and the Holy Ghost." Many there ar© 
that talk much of the Godhead of Christ (as the Pope, and others) ; but 
they discourse thereof as a blind man speaketh of colours. Therefore, 
when I hear Christ speak, and say, " Come to me all ye that are weary 
and heavy laden, I will refresh you, then do I believe stedfastly that the 
whole Godhead speaketh in an undivided and inseparated substance. 
Wherefore, he that pictureth and preacheth such a God to me which died 
not for me the death on the Cross, that God will I neither have nor 
receive. 

Now he that hath this article, the same hath the most chief and princi- 
pal article of faith, although to the world it seemetn ridiculous. Christ 
saith, The Comforter which I will send, shall not depart from you, but 
will remain with you, and will make you able to endure all manner of tri- 
bulations and evil. When Christ saith, I will pray the Father, then he 
speaketh as a human creature, or as very man ; but when he saith, I will 
do this or that, as before he said, 1 will seiid the Comforter, thru he 
speaketh as very God. I this manner do I learn my article, That Christ 
is both God and man. 

I, out of my own experience, am able to witness, That Jesus Christ is 
true God ; I will be no Epicure, I know full well and have found what 
the name Jesus hath done for me. It is indeed well spoken and the plain 
truth, where we sing in the Psalm, God layeth a burden upon us, but he 
helpeth us also ; we have a God that helpeth, and a Lord of Lords that 
delivereth from death ; therefore (by God's grace) no tribulations, or 
other creature whatsoever, shall separate me from Christ. 1 have often- 
times been so near death, that I thought verily now must I die, because I 
teach his Word to the wicked world, and acknowledge him ; but always 
he mercifully put life into me, refreshed and comforted me. There fore 
let us use diligence only to keep him, and then all is safe, although the 
devil were ever so wicked and crafty, and the world ever so evil and false. 
Let whatsoever will or can befal me, I will surely cleave by my .sweet 
Saviour Christ Jesus, for in him am I baptized; I neither can do nor 
know any thing but only what he hath taught me. But truly, it is a very 
great and difficult art, whereunto appertains much and manifold trials and 
experiences, when one from his heart can name Christ a Lord and a God 
that delivereth from death. 

Whereby lite Godhead of Christ is known. 
IT followetb herce most certainly and powerfully that Christ is true 



OF THE LOUD CHRIST. 00 

God. The Holy Scripture (especially St. Paul) every where ascribeth even 
that unto Christ, which he giveth to the Father, namely, the divine 
almighty power; so that he can give grace, and peace of conscience, for- 
giveness of sins, life 1 , victory over sin, death, and the devil. Now, unless 
St. Paul would rob God of his honour, and would give it to another that is 
not God, he dared not to ascribe snch properties and attributes unto 
Christ, if he were not true God; and God himself saith, Isa, xlii. " I 
will not give my glory to another. And, indeed, no man can give that to 
another which he hath not himself ; but seeing Christ giveth grace and 
peace, the Holy Ghost also, and redeemeth from the power of the devil, 
of sin and death ; so is it most sure, that he hath an endless, and immea- 
surable almighty power equal with the Father. 

Christ bringeth also peace, but not as the Apostles brought, namely, 
through preaching ; but he giveth it as a Creator, as his own proper 
creature. The Father createth and giveth life, grace and peace, and even 
so giveth the Son the same gifts. Now, to give grace, peace, everlasting 
life, forgiveness of sins, to justify, to save, to deliver from death and hell, 
surely these are not the works of any creature, but of the sole Majesty of 
God, and such things the Angels themselves can neither create nor give. 

Therefore such works pertain to the high Majesty, honour, and glory 
of God, who is the only and true Creator of all things. 

We must think of no other God than of Christ; that God which 
speaketh not out of Christ's mouth, is not God. God in the Old Testa- 
ment bound and confined himself to the Throne of Grace, there was the 
place where he would hear, so long as the policy and government of Moses 
stood and flourished. In like manner, he will yet hear no man nor human 
creature but only through Christ. But as the most part of the Jews ran to 
and again, burned incense, and offered here and there, therewith to wor- 
ship and serve God, sought God in holy places, and did not much regard 
the Tabernacle : even so goeth it now, we seek God every where ; but 
seeing we seek him not in Christ, therefore we find him no where. 

To believe in Christ is the True Religion. 

ALTHOUGH no religion seemeth more foolish to the world than th$ 
Christian religion, yet, notwithstanding, I believe in that God which is 
the Son of the heavenly Father, namely in Christ Jesus. In no other 
God will I believe ; I, neither do nor will take notice of any other God, 
but only of him that hung on the Cross, Christ Jesus the Son of God, who 
was born of the Virgin Mary. 

The humanity of Christ is a great mystery, which by human reason is 
not to be searched out ; where God the highest Majesty hath united our 
flesh unto himself : therefore when we have this Christ then we have all, 

No man can comprehend the Two Natures in Christ. 

THAT Christ is God and Man, the same is above human reason, and 
understanding. For when we are to bring the two Natures in Christ (the 
Divine and Human) into one person, then human wisdom, reason, and un- 
derstanding do startle, and say, How can this be ? I understand it not. 
no thanks unto thee for this confession ; for it is not written to that end 
and purpose, that thou shouldst understand and comprehend it with thy 
natural sense, and wisdom, but thou must yield thyself captive and believe 
the Word of the Gospel through the operation of the Holy Ghost, and 
give God the honour, thst he is true. Christ saith, John xvi. Matt. xxi. 
and Mark xi . " Whatsoever ye shall ask the Father in my name, that will 
he give unto you." Here Christ speaketh, as, that helurth all in his 

N 2 



100 dr. luther's familiar discourses, 

band and power, to give every thing which a man prayeth unto him for 
in faith. 

, Of the Feast of the Annunciation of Mary. 

THE Feast which we call the Annunciation of Mary when the angel 
came to Mary, and brought her the message from God, that she should 
conceive his Son, the same may be fitly called, the Feast of Christ's Hu- 
manity ; for then began our deliverance (as the English and French do 
account the beginning of the year from this Feast) ; for the mystery of 
the Humanity of Christ, that he hath sunk himself into our flesh, is be- 
yond all our human understanding. 

Christ lived three and thirty years, and went up thrice every year to 
Jerusalem, which maketh ninety-nine times that he went thither. If the 
Pope could shew, that Christ had been once at Rome, what a bragging 
and boasting would he then make ? yet, notwithstanding, Jerusalem was 
destroyed to the ground. 

Why Christ was Born. 

ST. PAUL teacheth, that Christ was born, to the end he might restore 
and bring every thing to that state in which it was created at the begin- 
ning of the world ; that is, to bring us to the knowledge of ourselves, and 
our Creator, that we might learn to know who and what we have been, 
and who and what we now are : namely, that we were created after God's 
likeness, and afterwards according to the likeness of man, and that we are 
now the devil's vizard through sin, are utterly lost and destroyed, and 
should know, how we might be delivered from sin again, might become 
pure, justified, and saved. And for this end, all creatures are placed 
before our eyes, that we in them should know and see the Creator. If we 
can fasten but a little of this first article of faith, then should we easily 
and the better carry and behave ourselves in all the rest; for this article 
doth lead us thereunto. 

Luther's comfortable Thoughts touching Christ's Humanity according 
to the Scripture. 

ON this day of the Conception of our Saviour Christ, we that are 
Preachers ought diligently to lay before the people, and should thoroughly 
imprint in their hearts the histories of this Feast, which by St. Luke is 
orderly described in a particular way with plain and simple words. And 
we should altogether have joy and delight of these comfortable and blessed 
proceedings ; that, as on this day, Christ our Lord and Saviour was con- 
ceived by the Holy Ghost in the pure and chaste body of the Virgin Mary, 
took upon him the nature of man, became our brother, hath placed us poor 
vile wretches in the highest honour, insomuch that now we are God's 
children and co-heirs with Christ ; for which we ought (as is meet) more to 
rejoice and to be glad, than of all the treasure on earth. 

Here we ought not to dispute. How it came to pass, that he, which 
filleth heaven and earth, and whom neither heaven nor earth is able to com- 
prehend, was inclosed in the pure body of his mother ? Such and the like 
disputations do hinder these joys, and giveth us an occasion to doubt 
thereof. Therefore I am an utter enemy to Erasmus Rotterdam, who 
pulteth this case in doubt, which ought to be our chiefest joy. 

Bernard spends a whole sermon touching this Feast, to the laud and 
prsise of the Virgin Mary : he forgetteth the author of comfort, that 
(as the Church sings) : This day God is made man. The deliverance 
at the generation of mankind began on this day. Bernard and Anselm 



OF THE LORD CHRIST. 101 

went too far in this business, in that they too highly extolled, exalted, 
and praised the Virgin Mary. 

We Christians ought to be glad and joyful of the great and high honour 
which on this day was done to us, that the Son of God took upon him, not 
the nature of angels, but the seed of Abraham, that in all things (sin 
only excepted), he is like unto us his brethren, to the end he might be 
merciful, and a true High-Priest before God, to make an atonement for 
our sins. In like manner, that he through his death would take away the 
power of the devil, and deliver us out of the captivity of him, to whom we 
must have been bond-servants all the days of our lives. This.unspeaka- 
ble grace of God shewn to us in Christ, we ought highly and greatly to 
esteem and praise. True it is, we cannot but extol and praise Mary, who 
was so highly favoured of the Lord. But when the Creator himself cometh 
who delivereth us from the devil's power, &c. him, neither we nor angels 
can sufficiently honour, praise, worship, and adore, of whom also in the 
world to come we shall have everlasting joy. 

The Turk keeps his subjects in rule and obedience through the faith and 
religion of his Mahomet (as in former times the Pope did through his bull 
and doctrines of men) ; he believeth there is only one God, who hath 
created all things ; be permitteth Christ to remain a Prophet. But that 
he is the only begotten, true, and natural Son of God, the same he holdeth 
for the greatest blasphemy ; therefore for a long time he hath persecuted 
his Word and people, and endeavoureth utterly to root them out. 

But I (God be praised) have learned out of the Holy Scripture, and out 
of sound experience in my trials, temptations, and fierce combats against 
the devil, that this article of Christ's Humanity is most sure and certain : 
for nothing hath more nor better holpen me in high spiritual temptations, 
than that I have comforted myself in this, that Christ the true everlasting 
Son of God, is our flesh and bone, as St. Paul saith to the Ephesians, 
chap. v. " We are members of his body, of his flesh and bone, he sitteth at 
the right hand of God, and maketh intercession for us." When I take 
hold on this shield of faith, then have I soon driven away that wicked one 
with all his fiery darts. 

God from the beginning hath held strong and fast over this article, and 
hath powerfully defended the same against all heretics, the Pope aud the 
Turk ; and afterwards confirmed the same with many miraculous signs, 
insomuch that all which have opposed the same, at last have been brought 
to confusion. 

God also doth approve, that in our worship we name him the Son of 
Mary, the Son of God, and Jesus Christ our Lord. 

In these troublesome times nothing else hath maintained and preserved 
us for above twenty years (wherein the devil with all his retinue, through 
Antichrist the Pope, did set themselves against us with force aud power), 
than the praying and sighing to God our Father in the Name of Christ 
our High- Priest. 

He that saith that I, or any other by what name soever, have main- 
tained and defended the true doctrine against the Pope, the Tyrants, Aii- 
tiuomians, Seducers, and other sects of heresy, the same doth flatly beiie 
us. God alone defendeth it for Christ's sake: he shall rule in the midst 
of his enemies, and shall sit at the right hand of God, until they all be laid 
down at his footstool, in despite of the devil and ail his shaven crew, 

Of the Ckildhood and Youth of Jesus, and also of the Knowledge of 
Jesus Christ our Saviour. 

ALL the wisdom of the World is- merely childish, yea, foolishness in 



102 DR. LUTHER'S FAMILIAR DISCOURSES. 

comparison of the acknowledgment of Christ. For what is more wonder- 
ful then to know and acknowledge the great unspeakable mystery, that the 
Sea of God, the linage of the eternal Father, hath taken upon him the na- 
ture of man. Doubtless, he helped his supposed father Joseph to build 
houses; for Joseph was a carpenter. What will they of Nazareth think at 
the Day of Judgment, when they shall see Christ sitting in his Divine 
Majesty : surely they will be astonished, and say, Lord, how earnest thoa 
to this high honour ? 

Many fables have been imagined of the childhood and infancy of our Sa- 
viour Christ. 

But this 'is a most necessary point, that with highest diligence we ought 
to learn to know Christ ; that the Son of the everlasting God hath abased 
himself so meanly, was born so poor and miserable, and hath done the 
same for the sake of our sins, and for our good he did so long concegd and 
hide his infinite Majesty. 

Soon after he was born, Joseph was constrained with his mother and 
child to fly into Egj-pt, because of Herod, who sought the child to destroy 
it: when after Herod's death they returned again to Nazareth. He was 
obedient to his parents, Luke ii, &c. Now he that taketh not offence at 
this simple and contemptible quality, and mean course of life, which was 
seen in Christ, the same person is endued with a high divine art and wis- 
dom : yea, he hath a special gift of God, and it is the only work of the 
Holy Ghost. 

But in that our blessed Saviour did humble and abase himself in such 
sort, and was obedient to the most contemptible death of the Cross, the 
&ame he did for the comfort of us poor miserable creatures. If the Empe- 
j-or should wash a poor beggar's feet, O how glorious would such humility be 
esteemed of, extolled, and praised ? as the French king used to do on 
Maundy Thursdays, and the Emperor Charles did yearly. 

But although the Son of God, a Lord of all emperors, kings, and princes, 
in the deepest measure hath humbled himself even to the death of the 
doss ; yet, no man wondereth thereat, except only the small heap of the 
fajthful which do acknowledge and worship him as their only Lord and 
Saviour. He abased himself indeed enough, when he was held to be the 
man most despised, plagued, and smitten of God, Isa. liii. and for our 
sates hath undergone and suffered shame, as St. Paul saith 1 Cor. i. " I 
know nothing save only Jesus Christ crucified." 

We cannot vex the devil mere than when we teach, preach, sing and talk 
of Jesus and of his Humanity, &c. 

Therefore, I like it very well, when with good voices deliberately we 
siug in the Church, " And is made man," and " The word is made flesh," 
The devil cannot endure to hear these words, he flieth away ; for he well 
feeleth what is contained therein, O how happy a thing would it be, if 
we could find as much joy in these words (the Word is made flesh or 
man), as the devil is affrighted and quaketh at them. But the world con- 
temneth God's Words and Works, because they are delivered unto them 
in a plain and simple manner. Well, be it so, yet notwithstanding the 
good and godly are not offended therewith, how meanly and simple soever 
the words do sound, but they have regard 10 the everlasting celestial trea- 
sure and wealth which therein lieth hid and contained, and as their own is 
offered unto them, which is so precious and glorious, that the angels are 
delighted in beholding the same. Some there are that take offence hereat, 
that bow and then in the pulpits, we say, Christ was a carpenter's son, 
and that as a blasphemer and and a rebel he was struck on the cross, be- 
tween two malefactors. Now such as were hanged were also accursed, as 



OF THE LORD CHRIST, 108 

is written, Deut. xxi. " He that is hanged is accursed of God.'* And 
Gal. iii. " Cursed is every one that hangeth on a tree." 

But seeing we preach continually of this article, and diligently do treat 
of it, and in our childrens' creed every true christian doth freely confess 
That our Saviour Christ did " suffer under Pontius Pilate, was crucified, 
dead and buried, &c." for our sins, why then should We not say, 
Christ was a carpenter's son ? especially, seeing that with clear words he 
is so named in the Gospel, when the people wondered at his doctrine and 
wisdom, and said : " How cometh this to pass ? Is not this the carpenter, 
the son of Mary, &c" Mark vi. 

No human creature, be he Apostle or Prophet (much less I, Martin 
Luther, or such as lam), can find out or comprehend Christ in this life 
rightly to know and understand, who and what he is. For he is true 
everlasting God, and yet hath taken upon him our mortal nature; 
hath performed and shown the highest obedience and humility, even to 
the death of the Cross : from whence he speaketh of himself, I am lowly 
and meek in heart. Now I cannot sufficiently express how I am in mind, 
when I am right merry or sad. How should I then be able to express the 
high affections and motions in Christ ? 

The Name Jesus helpeth alone. 

LET us fix and repose all our trust and confidence in Christ Jesus. Let 
it please the Lord to take me out of this life this hour, or on the morrow, 
or whensoever, so will I leave this behind me, That I do and will acknow- 
ledge Christ Jesus, for my Lord and my God : I have not this out of the 
Scripture only, but also by great and manifold experience ; for the name 
Jesus oftentimes hath helped me when ho creature besides could help or 
comfort me. 

In this manner I have before me, the Word, and the deed ; Scripture 
and experience ; the loving Lord hath given them both richly unto me, and 
thereupon I have endured many heavy trials and temptations ; but they 
were all necessary and good for me. 

The spiritual trials do teach wherein Christ is profitable ; and those ex- 
periences do certainly make me to hold, That the Holy Scripture is the in- 
fallible Word of God, and hath made that sentence in Scripture most sure 
unto me ; where our Saviour Christ saith : " Of those which thou hast 
given unto me I have not lost one." Also, " Whoso cometh to me, I will 
not put away.' ? But it is written also therein, that we must not go away 
and depart from him. 

That our Saviour Christ is our High-Priest. 

CHRIST our High-Priest is ascended up into heaven, sitteth on the 
right hand of God the Father, and without ceasing maketh intercession, 
for us, Rom. viii. Therein St. Paul, with very excellent glorious word::, 
doth picture Christ before us ; as in his death, he is a sacrifice offered up 
for sins ; in his resurrection he is a Conqueror ; in his ascension, a King : 
in making mediation and intercession, he is an High-Priest. For in the 
law of Moses, the High-priest only went into the most holy place, and 
prayed for the people. In this manner our Lord Christ is finely pictured 
unto us under that figure. 

Christ will remain a Priest and a King, though he never was conse- 
crated by any Papistical Bishop, for he was ordained and consecrated by 
God himself, and by him he was anointed, where he saith, "Thou art a 
Priest for ever," &c. Here the word, Thou, is bigger than the stone in 
the Revelation of John, which was longer than three hundred leagues. 



104 DR. luther's familiar discourses. 

And the second Psalm saith, "I have set my King upon my holy Ii ill 
of Sion". Therefore he will sure remain sitting-, and all that believe in him. 
God saith, " Thou art a Priest for ever, after the order of Melchize- 
deck, Therefore let us depend on this Priest, for he is faithful and true, 
given unto us of God, and loveth us more than his own life, which he 
shewed by- his bitter passion and death: Ah! how happy and blessed 
were the man that could believe this from his heart. 

" The Lord sware and will not repent, Thou art a Priest," &c. This is 
the most glorious in the whole Psalter, where God declareth unto us, that 
this Christ shall be our bishop and High-Priest, who without ceasing, shall 
make intercession for those that are his, and none other besides. It shall 
be neither Caiphas nor Annas, neither Peter, Paul, nor the Pope ; but I 
swear (saith God with an oath) that Christ shall be the Priest, and he 
alone, therefore let us take our refuge to this Prior.- The Epistle to the 
Hebrews maketh good use of that verse. 

It is indeed a great and a glorious comfort (which every godly Christian 
would not miss, nor be without, for all the honour and wealth in the world) 
namely, that we know and believe, that Christ our High-priest sitteth on 
the right hand of God, prayeth and mediateth for us without ceasing'. 
And likewise, he is the true Pastor and Bishop of our souls, which the de- 
vil cannot tear out of his hands. 

But hence we may well mark, what a crafty and mighty spirit the devil 
is, that can affright, and with his fiery darts can draw the hearts of godly 
people, that they lose this excelling comfort, and presently do entertain 
contrary cogitations of Christ ; that he is not their High-priest, but 
complaineth of them to God : that he is not the Bishop of their souls, 
but a stern and an angry judge, &c. Therefore the loving Apostles, Peter 
and Paul, not in vain, warned truly, that we shouldbe sober and watch, 
and should be armed with God's harness, therewith to resist the devil strong- 
ly in faith. 1 Pet. v. — -Ephes. vi. 

That Christ is an everlasting Priest. . 

CHRIST will remain everlastingly, &c. In the letters of these words, 
"Thou art a Priest", every syllable is far greater then the tower of Baby- 
lon. " R ule in the midst of thine enemies, &c". These words do import, 
that Christ must and will preserve and maintain this doctrine which we 
preach and acknowledge before the wicked world ; yea, and he will defend 
it against the gates of hell, We Protestants (as they call us) and Papists- 
do dwell under one roof; each party will be God's people, and the true 
Church ; the one will not yield to the other : yet notwithstanding in the 
end one party must yield, namely, the ungodly to the righteous. The 
Jews and the Apostles, together with their hearers, were also under one 
roof. Now as the Jews a long time had well and thoroughly plagued, per- 
secuted, stoned, and slain the Christians, and at last had banished them all 
away, insomuch, that they thought they were quit and rid of those wicked 
wretches ; then came the Romans, and made an utter ruin of the Jews. 

Even so will it go with us and the Papists ; when they have made an 
end of their raging persecutions, of their blaspheming and condemning 
Christ and his doctrine, of shedding the blood of the true Christiars, &c. 
Then (no thanks unto them) must they yield, nevertheless, to this our 
party. For they that to the world's end do hold and acknowledge 
Christ for their everlasting King and High Priest, do confess and preach 
his doctrine, and do comfort themselves in his prayers, who hath offered 
up himself for their sins ; Christ neither can nor will leave them without 
help and comfort. 



OF THE LORD CHRIST. 



105 



He that hafh Christ for his King and God, let him' be assured that he 
hath the devil for his enemy, who will work him much sorrow, and will 
plague him all the clays of his life.. 

But let this be our comfort and great glory, that we poor people have 
the Lord of Life, of Death, and of all- Creatures, cldathed with our flesh and 
blood, sitting- at the right hand of God his Father, who ever liveth and' 
maketh intercession for us, defeiideth and protecteth us, 

Sit thou on my right hand. 

" SIT thou on my right hand." This Sheb limmi hath many and great 
enemies, which we poor small heap must both find and feel ; but it is no 
matter, this I know for certain, that many of us must suiter and be slain 
by their fury and rage : yet let us not be dismayed, but with divine reso- 
lution and courage, let us wage and venture ourselves, our bodies and souls 
upon this his Word and promise : " I live, and ye shall also live; and 
where 1 am, there shall ye be also," 

Christ carrieth himself in such a manner, as if he took not (he parts of 
us his poor troubled and persecuted me tubers ; therefore he is not to be 
comprehended in this life. For the world rewardeth God's best and truest 
servants very ill ; they persecute, they condemn and kill them as the most 
wicked mischievous heretics and malefactors : and Christ holdeth his 
Peace thereat, and suffereth the same to be done, insomuch, shat some- 
times I have these thoughts : I know not whereon I am, whether I preach 
right or no. Even this was also the temptation and trial of St. Paul, 
touching which he spake not much, neither could, as I think; for who 
can tell what those words do import, where he saith, ."ldie daily.' 
1 Cor. xv. 

The Scripture, in many places, nameth Christ our Priest, Bridegroom, 
Love's Delight, &c. and it nameth us that believe in him, his Bride. Vir- 
gin, Daughter, &c. this is a surpassing fair, and a sweet loving picture, 
which we always should have before our eyes. For, first, he hath mani- 
fested his office of Priesthood in this : that he hath preached, made known 
and revealed his Father's Will unto us ; namely, that- whosoever believeth 
in his Son, hath everlasting life. Secondly, Christ hath also prayed, and 
will pray for us true Christians so long as the world endureth ; where 
he saith, " I pray not only for those to whom I have given thy Word, 
and whom I have commanded to preach, but also for these which through 
their words shall believe in me." Thirdly, he hath offered up his body 
for our sins upon the tree of the Cross, 

He is our Bridegroom, and we are his Bride. What he, the loving Sa-* 
viour Christ hath, yea, himself, is ours; for we are members of his body, 
of his flesh and bone, as St. Paul saith,- And again, what we have, the 
same is also his : but the change is exceeding unequal ; for he hath ever- 
lasting innocency, righteousness, life, and salvation ; this he giveth us to 
be our own. On the contrary, what we have is sin, death damnation, and 
hell ; these we give unto him : for he hath taken our sins upon him ; he 
hath delivered us from the power of the devil ; hath crushed his head : 
hath taken him prisoner, and cast him down into hell ; insomuch that now 
we may, with St Paul, undauntedly say, "Death where is thy sting?" 

Of this spiritual wedding, the Prophet Hosea speaketh in the person of 
Christ, chap. ii. " I will betroth thee unto me for ever ; yea, I will betroth 
thee unto me in righteousness, in judgment, in loving-kindness, and in 
mercy; I will even betroth thee unto me in faithfulness, and thou shalt 
acknowledge the Lord." And Isaiah ■ saith, "The Lord delighteth in 

O 



106 BR. luther's familiar discourse?. 

thee, and thy land shall be married." And, " as the bridegroom rc- 
joiceth over the bride, so shall thy God rejoice over thee, &c." 

Now although our sweet loving- Saviour hath instituted and solemnized a 
spiritual wedding with us, and hath betrothed himself imto us to be our 
everlasting Bridegroom, hath endued and graced us with his eternal celes- 
tial treasure, and also thereto sweareth, that he will be our everlasting 
Priest. Yet, notwithstanding, all this helpeth little or nothing : for the 
greatest heap, in the devils name, runneth away, whoreth against him, 
and worshippeth strange idols, as the Jews did Baalim, and served Ashta- 
roth, &c. and as we in Popedom did, and they yet do, by invocating of the 
saints ; yea, and which is more to be lamented and bewailed, we, who 
(God be praised) out of God's Word do know that he is our High Priest 
and Bridegroom ; yet, when troubles, perplexities, and need present 
themselves unto us, and when we ought to take our chiefesi refuge in 
him, even then we fly from him, and do fear that he is angry and will 
forsake us. 

That Christ is our everlasting Mediator. 

" THERE is but one God," saith St. Paul, " and one Mediator between 
God and man ; namely, the man Jesus Christ, who gave himself a ransom 
for all." Therefore, let no man thir.k to draw near unto God or to obtain 
grace of him, without this Mediator, High Priest, and Advocate. Heb. v. 
sad 1 John ii. 

Now if he be an Intercessor for us to God, then doth it follow for certain 
that we are sinners, and are lost : and we cannot through our good works, 
civil kind of life, virtues, deserts, sanctity, neither through the works 
of the Law, appease God's wrath, nor obtain forgiveness of sins. Like- 
wise, through this one little word, " Mediator before God," all our own 
good works and righteousness, are quite rejected and condemned, so that 
through the same no human creature can be justified before God. More- 
over, w T e see thereby how fierce and intolerable God's anger is against sin, 
seeing that by none other sacrifice and offerings they could be appeased 
and stilled, but only through the precious blood of the Son of Gocl. 

Schwenckfield's Opinion of the Creaturality of Christ, and of Luther's 
earnest Opposition. 

ANNO 1543, the 8th of November, Caspar Schwenckfield sent one of 
his books to Lulher, intituled, " Of the Glory :" whereupon Luther 
brake out with fervent zeal, and said Schwenckfield is a silly creature, as 
all seducers are : he knoweth not what he babbleth ; but this is his mean- 
ing and his principle, The creature is not to be worshipped, because it is 
written, " Thou shalt worship the Lord thy God, and him only shalt thou 
Serve : so that he thinketh Christ is a creature ; therefore Christ ought 
not to be worshipped as a human creature, He feigneth two Christs, and 
saith, that, after the resurrection and glorification, the creature is trans- 
formed into the Deity, and is therefore to be worshipped : he deceiveth in 
such sort the people with the glorious name of Christ, as he writeth, To 
the praise of Christ. 

A little child goeth plainly to work, and saith, " I believe in Jesus 
Christ our Lord, which was conceived by the Holy Ghost, born of the Vir- 
gin Mary, &c,"but this idiot will make two Christs, one that hanged on 
the Cross, and another that ascended up into Heaven, and sitteth at the 
right hand of God his heavenly Faher. We ought not, said he, to worship 
that Christ which hung on the Cross and went on earth. 

But Christ suffered himself to be worshipped when the man fell down be- 



OF THE LOUD CHRIST. 107 

fore him; and Christ himself saith, "Whoso believeth in me, believeth 
also in him that sent me." This fantastical gentleman hath filched certain 
words out of my book, Of the Last Words of David ; therewith the fellow 
will trim himself, as communication of properties and the identity of per- 
son, he mingleth it therewith, and reporteth it was also my meaning-. He 
will teach me what Christ is, and how I shall worship him. I have, God 
be praised ! better learned it than he ; I know my Christ well ; therefore, 
let him trouble me no more. Then spake Dr. Rorer to me, and said, O, 
Sir ! that is somewhat too harsh : I answered him, Such fellows teach me 
to be harsh, we must talk so to the devil, Let Schwenckfield, by public 
writing, revoke that heresy about the Sacrament, and bring' me testimony 
from Dr. John Hessen and from Dr. Moibane of Preslaw otherwise I will 
not believe him, though he sware unto me that he had laid his fingers in 
the wounds, 

And I gave to the messenger that brought me the hook an open letter, 
with this superscription : Luther's answer to Schwenckfield\s Messenger, 
and spake these words unto him : 

My Loving Messenger, 

THOU shalt return this answer from me to thy Master, 
Caspar Schwenckfield, and say, That 1 have received from thee the book ; 
I would that he abstained from these proceedings ; for he hath heretofore 
kindled a fire in Silesia, which as yet is not quenched, and I fear will burn 
him eternally ; besides this, he goeth on with his Eu<ichianism and Crea- 
turality, and maketh the Church to err, he having from Cod no command, 
neither hath God sent him. Give thou unto him this note also, wherein 
was written these lines : 

The Lord rebuke thee Satan. And may perdition overtake the spirit 
which incites thee, and the path which thou pursuest, and all those who 
participate with thee and with thy blasphemies, as it is written : " They 
run, and I have not sent them ; they speak, and I have commanded them 
nothing. 

1543. Martin Luther. 

Ail Heresies and Errors go against Christ. 

ALL heretics have opposed and set themselves against this article of 
Christ. Manicheus opposed Christ's humanity ; for he alledged, Christ 
was a Spirit, even (said he) as the sun shineth through a painted glass, 
and the sun-beams do touch and go through on the other side, and yet the 
sun taketh nothing away from the subtance of the glass, even so Christ took 
nothing from the substance and nature of Mary. Alius assaulted the God- 
head of Christ. Nestorius held there were two Persons. Eutychus taught 
there were but one Person ; for, said he, the Person of the Deity w r as swal- 
lowed up. Heividius alledged the mother of Christ was not a Virgin ; so 
that (according to his wicked allegation) Christ was born in original sin. 
All the stir was about that article which the children use to say, "1 believe 
in Jesus Christ, &c." which article throweth down Ihe devil and hell, and 
at the same all devils do quake and tremble. Macedonius opposed only the- 
article of the Holy Ghost, but he soon fell and was confounded. For if 
this article of Christ remaineth, then all blasphemous spirits must vanish 
and be overthrown. The Turks and Jews do acknowledge God the Father; 
but it is the Son that they shoot at. About this article much blood hath 
been shed. I verily believe that at Rome more than twenty hundred thou T 
sands of martyrs have been put to death. It hath continued from the be- 

02 



108 BE. LUTHER'S FAMILIAR DISCOURSES. 

ginning- of the world; as with Cain and Abel, Ishmael and Isaac, Esau and 
Jacob, and I am persuaded that the devil for and about the same was cast 
from heaven down to hell ; because he was a fair creature of God, therefore 
doubtless, he strove to be the Son. 

Next after the Holy Scripture we have no stronger argument for the 
confirmation of that article, than the sweet and loving Cross. For all 
ki igdoms, and what was powerful, have strove against Christ and this arti- 
cle, but they could not prevail. Therefore the Holy Scripture is the first 
argument to prove the Deity and Humanity of Christ: the second is the 
Cross; and although we would willingly be quit and rid of that guest the 
Cross, yet we receive him and have patience. 

At Rome was a church called Pantheon, wherein were painted all the 
gods which they were able to bring together out of the whole world. All 
those could well accord one with another (for the devil therewith jeered 
the world), but when Christ cometh, him they cannot endure ; then all tlie 
devils, and heretics are stark mad and full of rage; for he is the right and 
true God and Man, and hath thrown them altogether on a heap. The Pope 
also setteth himself powerfully against Christ, but he must likewise be put 
to confusion and destroyed. 

Of the Errors of Heretics concerning this Article of Christ. 

I know no one truth concerning Christ, which the devil hath not assaul- 
ted and repugned ; therefore I must begin again at the first, and search out 
the old errors and heresies. 

Sabellius was the first; he said, Christ was indeed God, but there was 
only one person in the Godhead. This was the nearest and neatest heresy, 
that there is but one Person, Father, Son, and Holy Ghost. After him fol- 
lowed the Patripassians ; these were not much unlike to him. After these 
came the Arians, they indeed divided the persons; they said, The Son was 
not God from everlasting, but was called God, as Princes and great Rulers 
are named Gods. Then came the Manichees; they opposed Christ's Hu- 
manity, and said, It was a spirit, and not a true real body. Then ap- 
proached the Phocians ; they gave out, that Christ was a true and real man, 
but he had no soul. The Pelagians, and the Pope with his retinue, have 
a great illustrious shew; they do yield that Christ is God and Man, but 
they deny his use, his profit and Office, namely, they deny that he is our 
righteousness without our works ; they will not hear of that by no means ; 
b:it they say, We ourselves must do also something thereunto, Christ's 
merits alone cannot help us. in such manner and wise God must suffer 
himself to be led to school and reformed, as Christ saith, "Wisdom must 
be justified of her children.' ' 

Of Christ's Resurrection, which hy human Reason cannot he 
comprehended. 

THE history of the resurrection of Christ teacheth that which human 
wit and wisdom of itself cannot believe, namely, that "Christ is risen from 
the dead;" which was only by the word of the angel from heaven brought 
and declared; but he brought it to the weaker vessels and women, and to 
such as were perplexed and troubled. 

Indeed they were silly fools before God and before the world. First, 
before God, in that they "sought the living among the dead." Secondly, 
before the world, for they forgot the "great stone which lay at the mouth 
(it* the sepulchre, and prepared spices to anoint Christ, which was all in 
vain. But spiritually is thereby signified this : If the great stone, namely!; 



OF THE LORD CHRIST. 109 

the Law, and human traditions, whereby the consciences are bound and 
snared, be not roiled away from the heart, then we cannot find Christ, nor 
believe that he is risen from the dead. For through him we are delivered 
from the power and right of sin and death, Rom. viii. so that the hand- 
writing of the conscience can hurt us no more. 

IN that Christ is risen from the dead, he will draw all up with him, so 
that every human creature must rise again from the dead, also the ungodly. 
But in that we yet do live, and make use of the world, the same is even as 
when a father goeth a journey, and saith to his child or servant, Here thou 
hast two pieces of gold, make use thereof for the necessary sustenance of 
thy body until I return again. In like manner, all creatures are figures 
and pictures of the resurrection ; for towards the summer they are revived 
again from the dead, they grow and are green, which in winter appeared 
as dead. 

Of the Suffering of Christ and his Church, and how Christ destroyeth 
the Power of the Devil. 

IS it uot a wonder, beyond all wonders, that the Son of God (whom all an- 
gels and the heavenly hosts do worship, and at whose presence the whole 
earth quaketh and trembleth) should stand among those wicked wretches, 
and should suffer himself to be so lamentably tormented, scorned, derided, 
and contemned ? They spit in his face, they strike him in the mouth with 
a reed, and say, O ! he is a King, he must have a crown and sceptre. 
The sweet blessed Saviour complaineth not in vain in the Psalm, " all my 
bones are consumed :" now, if he suffered so much from the rage of men, 
what must he have felt when Cod's wrath was poured out upon him with- 
out measure ? as St. Mark saith, " He began to be sore amazed and very- 
heavy, and saith unto his disciples, My soul is exceeding sorrowful unto 
death :" and St. Luke saith, " And being in an agony, he prayed more 
earnestly, and his sweat was as it were great drops of blood foiling down 
to the ground. Ah ! our suffering is not worthy the name of suffering; 
when I consider my crosses, tribulations, and temptations, I shame myself 
almost to death, thinking what are they in comparison of the sufferings of 
my blessed Saviour Christ Jesus. And yet we must be conformable to 
the express image of the Son of God. And what if we were conformable 
to the same, yet were it nothing. He is the Son of God, we are poor 
creatures ; though we should suffer everlasting death, yet were the same 
of no value. 

The wrath is fierce and devouring which the devil hath fastened against 
the Son of God, and the generation of mankind. I beheld once a wolf 
tearing a sheep in pieces, it grieved me much to see it. When the wolf 
cometh into a sheepfold, he neither devoureth noreateth any until he hath 
killed them all, and then he begins to eat, thinking to devour them all. 
Even so it is also with the devil ; I have now (thinketh he) taken hold 
on Christ, and in time I will also snap his disciples. But the devil's 
foolishness is this, he seeth not that he hath to do with the Son of God ; 
he knoweth not that in the end it will be his bane. It will come to that 
pass, that the deal must be afraid of a child in the cradle ; for when he 
but only heareth the Name, Jesus, uttered out of a true faith, then he 
cannot stay, for he thinketh, I have murdered him. The devil would 
rather run through the fire, than stay where Christ is ; therefore it is 
justly said, The seed of the woman shall break the serpent's head, I be- 
lieve indeed he hath so crushed his head, that he neither can abide to hear, 
nor to see Christ Jesus. I oftentimes delight myself with that similitude 



liO dr. luther's familiar discourses. 

in Job, of an angle-hook which fishermen use to east into the water, and 
put on the hook a little worm ; then cometh the fish and snatcheth at the 
worm, and getteth therewith the hook in his jaws, and the fisher pulleth 
him out of the water. Even so hath our Lord God dealt with the devil, 
God hath cast into the world his only Son (as the angle), and upon the 
hock hath put Christ's Humanity (as the worm), then conies the devil 
and snappeth at the (man) Christ, and clevoureth him, and therewith he 
biteth the iron hook, that is, the Godhead of Christ, which choaketh him, 
and all his power thereby is thrown to the ground. This is called Divine 
Wisdom, 

Collation of Chrises Sufferings with the Sufferings of his Church* 

THE labour of young Divines should be that they conferred the Passion 
of Christ with the sufferings of the Church. Christ spake these words 
upon the Cross not in vain, It is finished; for indeed the sufferings of Christ 
are fulfilled in his Church. For first, they platted the crown upon his 
head, and scorned him, when the Pope proclaimed himself, King of 
Kings, and Lord of Lords. Afterwards they crucified him, with vows 
and monkish worship. Then the earth quaked, and the sun lost the 
shining. The Pope's government hath lost its glorious lustre and shew, 
both his eyes are dashed out. Likewise the rocks clave in sunder ; that 
is, more stiff-necked heads do now come to the Gospel, which never 
heretofore could be brought thereunto. Now remaineth only, Into thy 
hands I commend my spirit. The words which this man, Jesus, speaketh 
are of great weight, at which all angels must wonder, yea, the circuit of 
the whole earth thereat must quake and tremble. 

At what Time and Hour Christ did eat the Passover. 

CHRIST, according to the Law of Moses, began to eat the Passover 
with his disciples on the Maundy Thursday, at evening (the day began at 
seven o'clock) : at which time he instituted the New Passover ; and when 
he had washed his disciples feet, he went out into the garden, and there 
he was taken prisoner about the eighth hour of the night : for such a great 
and heavy combat could not long endure. First he was led to Annas, 
afterwards to Caiphas, where Peter denied him thrice before the cock 
crew; namely, from nine to twelve: the rest of the time until morning, 
the Jews spent in tormenting, scorning, and contemning of that immacu- 
late Lamb, our most sweet and blessed Saviour, Christ Jesus. Early in 
the morning, the High-priest held a council, and heard Christ ; after- 
wards when it was day, that is, about the sixth hour, they led Jesus to 
Pilate, there they accused and condemned him to be crucified, and spent 
almost three hours therewith, so that it was about nine of the clock before 
Christ was nailed upon the Cross. And this is it which St. Mark saitb, 
They crucified Jesus about the third hour ; that is, it was not yet six. 
And St. John (because it was nearer six than three) writeth, Christ was 
crucified about six ; that is, about nine, according to our dials. The 
Jews began to press Pilate to crucify Christ at nine, but it was twelve 
before they obtained it. And about twelve (when he had hung awhile on 
the Cress) was that darkness. At last, ahout nine, that is, toward even- 
ing about three, he yielded up the ghost with a loud cry. 

And because it was the Preparation (saith he) the Jews made haste to 
take the dead body down from the Cross : so that Christ lay in the grave the 
fourth part of the Jews Sabbath, and that was one day. The second day 
began on the Friday, after the sun was set, and lasted the whole night, 



OF THE LORD CHRIST, 111 

until the sun went clown again on the Saturday. All this time Christ lay 
in the grave. 

But on the Saturday, after the sun went down, began the third day, 
which the Jews (according to their custom) called one of their Sabbaths, 
that is, the day next before Easter Day. On that Sunday early, as it was 
clear day of the same third day, when the sun was up, arose again from 
the dead, Christ our Saviour. And that is it, which we acknowledge 
in our Creed, believe and say, " Arose again the third day;" we say not, 
after three days, but on the third day. 

Of the sweet and amiable Discourse of Christ at his Last Supper. 

THE conversation or discourse which Christ held with his disciples, 
when he took his leave of them at his Last Supper, was (doubtless) most 
sweet, loving, and friendly ; when he talked with them so lovingly, like a 
father with his children, when he intendeth or must depart from them; 
he took their weakness in good part, and did bear with them, although 
now and then their discourse was very gross and full of simplicity ; as 
when Philip said, " Shew us the Father," &c. And Thomas, " We know 
not the way, &c. And Peter, " 1 will go with thee into death." These 
were all collations and table discourses, where each one of them freely 
and undauntedly shewed and discovered the thoughts of his heart. Never 
since the world stood was a more precious, costly, sweet, and amiable 
banquet, feast, conversation, and discourse than this. 

Of ChrisVs sweating of Blood, and other his spiritual Sufferings hi 

the Garden. 

TOUCHING the sweating of blood, and other high spiritual sufferings 
which Christ endured in the Garden, the same no human creature can 
know nor imagine ; if one of us should but begin to feel one of the least of 
those sufferings, then surely he must die instantly. Ye know there arc 
many people that do die for grief of mind : for sorrow of heart is death 
itself. If a man should feel such anguish and pain as Christ had, and 
that notwithstanding the soul should remain in the body and endure the 
same, it were impossible, but that body and soul must part in sunder: In 
Christ only it was possible, and therefore upon the same there issued 
from him bloody sweat. 

Of ChrisVs own proper Work. 

CHRIST had neither money nor riches, neither had he an earthly 
kingdom, for he gave the same to kings and princes. But he reserved 
one thing peculiarly to himself which no human creature nor angel could 
undertake to do, namely, that he is a conqueror over sin and death, the 
devil and hell, and in the midst of death can deliver and save those that 
through his Word believe in him. 

How Christ is truly Ours. 

THAT Christ is the most pure and sanctified person, the same ac- 
knowledgment is true, but we must not remain only by this acknowledg- 
ment ; for thereby we have not as yet obtained him. it is not enough for 
thee to know that Christ is true God and Man, and that he only is just 
and holy : No that is not sufficient ; but thou dost acknowledge him 
right, and obtainest him to be thine own, when thou believest that this 
most pure, sanctified and innocent person is given and presented unto 
thee by the Father, to the end he should be thy High-priest and Saviour, 
'yea, thy servant, who hath disrobed himself of his innocency and holiness* 



112 DR. luther's familiar discourses. 

fend hath put on thy wretched and sinful person, and hath loaded himself 
with thy sins, death and curse. Morever, for thee is made a sacrifice 
and a curse, to the end he may deliver thee from the curse of the Law, as 
St. Paulsaith, Gal. iv. 

And hence it followeth, that neither the Law nor good works do deliver 
from the curse, but only and alone our Saviour Chrht, to whom God hath 
given that honour. Therefore, I do truly admonish all men (even for 
God's sake) that in any wise they would learn well and thoroughly to* 
know Christ, and to make a rig-ht difference between him and the Law ; 
and that with all diligence they would take good heed to that which St. 
Paul saith, Gal. iii. " They which are of the works of the law, are under 
the curse, &c. Afterwards in another place he speaketh thus : " Christ 
hath delivered us from the curse of the law, when he became a curse for 
us." Now, if Christ hath delivered us from the curse, then surely, we 
are not delivered therefrom through the Law ; nay, the Law draweth and 
casteth us more powerfully under the curse. 

But even as Christ is far another thing than the Law and the works 
thereof; even so it is likewise altogether another thing to be delivered 
from the curse (which is done only by Christ), than those of our deserts, 
love, or works, to be delivered from the same, as the Sophists do teach. 
1Yhy then should we boast of our deserts or love, whereas Christ must 
become a curse for our sms, if we intend to be saved ? 

Therefore nothing is more sure than this ; he that doth not fasten and 
take hold on Christ by faith, and doth not comfort himself therein that 
Christ is made a curse for him, the same is and still remains under the 
curse ; and the more we labour by works to obtain grace, the less we 
knew how to take hold on Christ ; for where he is net known and compre- 
hended by faith, there is not to be expected either advice, help, or comfort, 
though we torment ourselves to death. 

That Christ through Imputation hath taken away the sins of his 

People. 

Truly all the Prophets did well foresee in the spirit that Christ through 
imputation, would become the surety of his peopie; forasmuch as he is 
a sacrifice for the sins of the whole world, both Jews and Gentiles, " He 
suffered the just for the unjust to bring us to God," i. Pet. 3, 18. 

Therefore the Law taketh hold on Christ ; for the Law findeth him 
among the sinners, although in his own person he is innocent : even as the 
magistrate holdeth that person not innocent that is taken and found in the 
company of murderers, but punisheth him, although he never committed 
any capital offence which might be held worthy of death. 

But now Christ is not only found with and among sinners, but he (as 
it was pleasing to his heavenly Father) was willing to be bail, yea, to be a 
surety for malefactors and sinners. Therefore, and for that end, he was 
made man. Now seeing that the Law hath found and taken hold upon 
him with and among the murderers and malefactors ; therefore hath it 
also found him as their surety, and hath condemned and executed him. 

This friendly and loving manner of picturing Christ before us, the 
•Sophists, as robbers of God, do altogether darken and falsify ; for they 
will not that Christ is made a curse for us, to the end he might deliver us 
from the curse of the Law, neither will they have that Christ should have 
any thing to do with sin, and poor sinners (whereas only for their sakes 
lie was made man and died for them), but they set before us only Christ's 
examples, which (they say) we ought to imitate and follow ; and therewith 
they do not only rob and steal from Christ his proper name and title 



OF THE LOUD CHRIST, 113 

(lhat he can and will deliver sinners from their sins, and from death, for 
this end he was from eternity called, foreseen, and ordained), but also 
they make of Christ a severe and an angry judge, a fearful and an hor- 
rible tyrant, which neither can nor will do nothing else but continually be 
full of wrath towards poor sinners, and condemn them. 

But we that are true christians must behold and look otherwise upon 
Christ, namely, that as he hath taken upon him our flesh and blood, so 
hath he also taken upon him our sins, our curse, our death, and that 
through himself, and for our sakes, he hath slain all his and our ene- 
mies, triumphed over them, and that they must cast themselves under 
his feet. 

Of Christ's riding into Jerusalem. 

The riding of our blessed Saviour into Jerusalem was altogether a poor 
and beggarly kind of riding, where Christ (a King of heaven and earth) 
sitteth upon a strange and silly ass, as John saith. His saddle was the 
simple clothes of his Disciples, which they laid upon the ass. This was 
a very strange kind of riding for so powerful a potentate, as the prophecy 
of the Prophet Zechariah shewed, to the end the Scripture might be ful- 
filled. For he came from Bethany to Bethphage, to the mount of Olives, 
which was not above one quarter of a league from Jerusalem, when he had 
raised Lazarus from the dead. 

But I hold that Christ himself did not mention that prophecy, but rather, 
that the Apostles and Evangelists did use it for a witness. Christ in the 
mean time did preach and weep, but the people honoured him with olive 
branches and palms, which are signs of peace and victory. Such cere- 
monies have the Heathen received of the jews, and not the Jews of the 
Heathen (as some allude) ; for the nation of the Jews and Jerusalem was 
much older than the Grecians and the Latins. The Grecians had their 
beginning about the time of the Babylonish Captivity, but Jerusalem was 
long- before the time of the Persians and Assyrians, and therefore much 
longer before the Greeks and Romans, so that the Heathen received 
many ceremonies from the Jews as the elder Nation. But the riding of 
our Saviour Christ, notwithstanding, was exceeding statety and glorious, 
as being extolled through the Prophecies and works of wonder, though 
outwardly to the world it seemed poor and beggarly. 

Of Christ's Sufferings, and who did him most hurt, and yet do. 

CHRIST suffered most innocently and might well say^ John xiv. " The 
"prince of this world hath nothing in me," and yet nevertheless he suffered 
great torments, was pitifully torn and smitten for the sakes of our sins. 
The Jews crucified him with words, but the Gentiles have crucified him 
with works and deeds. Christ's sufferings were prophetical of the wick- 
edness of us Gentiles, (but are now Christians) : for Christ suffereth still 
to this day in our Church much more than in the Synagogue of the 
Jews ; far greater blaspheming- of God, contempt and tyranny is now 
used among us than was heretofore among the Jews. In Italy, when men- 
tion is made of the Article of Faith and of the Last Day of Judgment, 
then saith the Pope with his crew, O ! dost thou believe that ? Pluck thou 
up a good heart, and be merry, let such cogitations fall, &c. These and 
the like blasphemies doth not only the Pope commit himself, but also all- 
Italy ; and it is so common among them, that without all fear of punish- 
ment for the same, they speak and use such and the like words openly in 
every public place and convention, 



114 DR. 

Of Christ's Coming, 

THE Prophets did set, speak, and preach of the second coming of 
Christ as we do now; we know that the last day will come, yet, we know 
not what and how it will be after this life, but only in general, that we 
which are true Christians shall have everlasting joy, peace, and salvation. 
The prophets held likewise, that soon after the coming of Christ the Last 
Day would appear. First, in that they named the day of the Messias, the 
last day. Secondly, they set the signs of the first and second coming 
both together, as if they would happen at one time. Thirdly, in the 
Epistle to the Corinthians, they demanded of St. Paul, if the last day 
would appear while they lived. Fourthly, Christ himself related that 
these signs should come together. O ! how willingly would I have been 
once with our Saviour Christ here on earth, at such a time when he 
rejoiced. 

Of Christ's Resurrection. 

THE resurrection of our Saviour Christ, in the preaching of the Gospel, 
raiseth earthquakes still in the world, as when Christ sprang up and arose 
out of the sepulchre with a great and terrible earthquake. Even so to 
this day the world is moved, and great tumults are raised when we preach 
and confess the righteousness and holiness of Christ, that through the 
same only we are justified and saved. But such earthquakes and tumults 
are wholesome for us ; yea, they are comfortable, pleasant, and delightful 
to such as live in God's fear, and are true Christians : and more to be de- 
sired and wished for than peace, rest, and quietness, with an evil con- 
science, through sinning against God. 

The Jews flattered themselves and thought the kingdom of Christ would 
have been a temporal kingdom, and also the Apostles themselves were of 
that opinion, as is noted John xiv. " Lord, how is it that thou wilt mani- 
fest thyself tous, and not to the world ?" As if they would say, We thought 
that the whole world should behold thy glorious state ; that thou 
shouldst be Emperor, and we twelve Kings, among whom the kingdoms 
should be divided ; so that each of us should have had for our disciples 
six Princes, Dukes, &c. which would make the number of them seventy- 
two. In this manner had the loving Apostles shared and divided the king- 
doms among themselves, according to the Platonical meaning ; that is. 
according to the wit and wisdom of human understanding. But Christ 
describeth his kingdom far otherwise, namely, " He that loveth Me, will 
keep My Word, and My Father will love him, and We will come unto 
him, and make our, abode with him," &c. 

Epitaph of our Saviour Jesus Christ, ichich is affixed to the Sepulchre 

of Christ at Jerusalem. 

(Supposed to be placed there by the Pilgrims who visited the place.) 

I AM GOD. 

After I had chosen the Flesh without blemish, 

My people fixed me hanging- to the shameful and degrading Cross. 

Behold my shame, 

Thou who passest by the Sepulchre in which I was buried three days, 

When I suffered death for thee. 

What hast thou suffered for me ? Or what thanks hast thou rendered me ? 

I am God and Man ; 

But thou shalt reign if thou art obedient. 

I suffered for thee, do thou dedicate thy life to my service. 

For thee was I smitten ? for my sake do thou 

Refrain from Sin. 



OF THE LORD CHRIST. 115 

Another Epitaph which is yet found by the Sepulchre of our 

Saviour Christ. 



HERE, 

Beneath this Stone, lies the pure body of Christ. 

His grief and suffering- were our just due. 

This is he who was born of the Virg-in. Here lies the Head of the Church : 

Here lies the 

Physician of the World. 



On Publishing Christ's Wonderful Works. 
WHEN Christ speaking-, as without his office, then he speaketh as a 
God, as when he saith, " All that is the Father's the same also is mine : 
Believe ye in God, so believe ye also in me," &c. But when he speaketh 
according- to his office (as being sent from the Father), then he speaketh 
as a man or servant, and not of his Godhead ; as when he saith, «* I am 
come that I may serve or minister," &c. so here in this place, where he 
forbiddeth to spread abroad, or to make known his works of wonder. He 
speaketh as being sent from the Father, and doth right in forbidding them, 
to the end that he might leave to us an example, not to seek our own 
praise and honour, when we do good ; but we ought to seek only aud alone 
the honour of God. From hence St, John in his Gospel witnesseth, that 
Christ Lath honoured the Father, and not himself, of which he hath put 
us Preachers in mind. In like manner he speaketh also of his office, 
where he saith, " The son knoweth nothing of that hour, &c. 

Of Christ's Humility and Familiarity. 

THE communion or fellowship of our blessed Saviour Christ, was 
doubtless most loving and familiar ; for, him who thought it no robbery 
to be equal with God, to be made man like unto us, yet without sin, &c. 
He served and waited upon his disciples as they sat at table, as my ser- 
vant useth to wait on me : the. good disciples, as plain, simple people, 
were at length so accustomed to it, that they were even content to let him 
wait. In such wise hath Christ sufficiently fulfilled his office : as is 
written, " He is come to minister, and not to be ministered unto." Ah it is 
a high example, in that he so deeply humbled himself and suffered, who, 
nevertheless, created the whole world, heaven and earth, and all that is 
therein, and who with, one finger could have turned it upside down and 
destroyed it. 

That Christ in wonderful wise leadeth his Kingdom and Government. 

HOW wonderful doth Christ rule and govern his kingdom, and in such 
a manner concealeth himself, that his presence is not seen; and yet, 
notwithstanding, he putteth to shame Emperors, Kings, Popes, and all 
such that think themselves to be wise, just, and powerful. But there- 
unto belongeth a Plerophoria ; that is, that we be sure and certain of 
the same. 

Let this religion, which we confess, seem to the world never so foolish, 
yet notwithstanding, I do and will believe in that one only Jew which is 
called Jesus Christ : who is the only beginning and end of all my divine 
cogitations, which I have or may have continually day arcl night. Yet 
nevertheless, I find and freely confess that I have attained but only to a 
small and weak beginning of the height, depth, and breadth of this uu- 

P 2 



116 DR. LUTHEH's FAMILIAR DISCOURSED. 

measurable, incomprehensible, and endless wisdom, and scarcely have got- 
ten and brought to light but a few fragments out of this most deep and 
precious profundity. 

That Christ is Law and Freedom, Sin, and Righteousness, Death 

and Life. 

THE Holy Scripture giveth to our Saviour Christ many sweet lovely 
names: he is called therein cur Law, our Sin, Death, &c. although in 
himself he is altogether Freedom, Righteousness, everlasting 'Life and 
Salvation. But he is become a Law against the Law, sin against sin, and 
death against death ; for this cause, that he may deliver us from the 
curse of the Law, and may justify us and make us alive from sin and 
death ; and thus Christ is Law and Freedom together, Sin and Righteous- 
ness, Death and Life, For in that he suffered the Law to ; accuse him, sin 
to condemn him, and death to devour him ; even therewith he hath taken 
away the Law, hath condemned sin, and hath justified and saved us, for he 
did all for our sakes. 

Christ is true God and man, God from everlasting, but in due lime 
%vas made man, born of the pure Virgin Mary ; he came not to give, or to 
erect the Law, but to be affrighted by the Law, and afterwards to over- 
come such fear, and to fulfil the Law, and in this sense take the same 
away from us. Christ is not a Teacher of the Law as Moses was, but he is 
a Disciple that would be subject to the Law, to the end he might deliver 
(through his obedience and subjection) those that were under the Law. 
In all the Papistical books, there is not to be found so much as one let- 
ter of these inestimable benefits : but directly the contrary, namely that 
Christ is a Teacher of the Law, that he is a fearful and a stern Judge, 
and far more fierce and cruel than Moses was. 

Christ's own proper work and office is, that he should combat with the 
Law, sin, and death, for the whole world ; and should so fight with them, 
that he must take them all upon himself, and must bear them. But after 
he hath loaded himself therewith, and carried them, then only he should 
get the victory, and utterly overcome and destroy them, and so release the 
desolate from the Law and all evil. Therefore in that Christ doth expound 
the Law and worketh miracles, the same are but small benefits in compa- 
rison of the true good, for which he chiefly came. For the Prophets, 
and especially the Apostles, wrought and did as great miracles as Christ 
himself. 

To what People the Coming of Christ is profitable. 

THAT our Saviour Christ is come, the same availeth Hypocrites no- 
thing, that live securely, and without all fear of God, neither contemners 
nor reprobates, that think there is no grace nor comfort to be expected, 
and who by the Law are affrighted. But he cometh to the good, profit, 
and comfort of those who for a time the Law hath plagued and affrighted ; 
these despair not in their trials and affrightments, but with comfortable 
confidence do step to Christ, the Throne of Grace, who hath delivered 
them from the curse of the Law, when he became a curse for them. They 
that do so, certainly find and obtain mercy and grace. 

Is it not a shame that we always are afraid of Christ, whereas there 
never was in heaven nor on earth a more loving, familiar, and milder man 
both i». words, works, and carriage, especially towards poor, sorrowful, 
and tormented consciences ? From hence the prophet Jeremiah praytth 
and sai'tti, " Lord, grant that w r e be not afraid of thee." 



OF THE LORD CHRIST. 117 

That Christ's Death will not be forgotten. 

THE death of many people are forgotten (a Jew said once), and cannot 
the death of Christ be forgotten ? This was a devilish speech. O no, 
Sir Devil, it is written, " Sit thou on my right hand," he. Therefore we 
must and will preach and teach of Christ, of his passion and death so 
long as the world endureth. 

That Christ wareth with great Potentates. 

ON the 18th of August, 1535, Luther (receiving letters from Frank- 
fort, relating to the great preparations of the Emperor against the Protes- 
tants) said, Our Saviour Christ will not wage wars with beggars, but with 
great and Powerful Kings and Princes, as it is written, "Kings of the 
earth stand up, and the rulers take counsel together against the Lord, and 
against his anointed. Well on they will find their counsels altogether 
vain and frivolous ; for Christ shall win the field. We see also how the 
Prophets contended and strove with Kings, as the Kings of Babel and 
Assyria, &c. In like manner Daniel, one of the chiefest Prophets, wrest- 
led and strove with Kings, and they again resisted the Prophets. All 
those Kings are gone, and lie in the ashes, but Christ remaineth still, and 
will remain a King for ever. 

That Christ after his Resurrection, did oftentimes shew himself to his 

Disciples. 

AFTER Christ's Resurrection he was present with his Disciples, did 
eat with them; surely they could not but know, that they had present 
with them the Lord of high divine Majesty, and also, they must needs have 
called to mind how (like wicked wretches) they had shamefully dealt with 
him, had left and forsaken him in his greatest need. Doubtless the good 
and loving Disciples were much amazed and astonished, as it is written of 
St. Peter, that he wept bitterly. Therefore it was highly necessary for 
Christ to come to them again, and to visit them according to his promise, 
were he saith, "I will see you again, and your hearts shall be joyful." 
For if Christ had not done so, he had never won the Apostles unto him. 

That Christ defends his Word himself we are too iceak to do the same. 
THE devil oftentimes hath cast these injections into my breast; namely, 
How if thy doctrine be false and erroneous, wherewith the Pope, the Mass, 
Friars and Nuns are thus dejected and startled? And indeed the devil often- 
times in such manner hath assaulted me, that the sour sweat hath drizzled 
from me. But at last, when I saw he would not leave, I gave him this 
answer: Avoid Satan; address thyself to my God and talk with him about 
it, for the doctrine is not mine, but his, he hath commanded me to hearken 
unto this Christ; yea, this Christ must only do the deed: therefore we that 
are Christians ought in such temptations of the devil to leave and commit 
our cause to Christ ; he will answer for the same. 

Those that love and acknowledge Christ, are fiercely assaulted by the 

Devil. 
I VERILY believe that the devil thoroughly sifted and tormented St. 
Paul, because he did so truly, diligently, and earnestly explain and ac- 
knowledge our Saviour Christ and depended upon him, through whom such 
as believe in him, are saved merely by grace, without any of our deserts 
or good works, whether done before or after faith ; and also, that with 
great zeal he reproved and threatened the false teachers by name, which 
taught against his doctrine, as his epistles witness. 



118 DR. LUTHER'S FAMILIAR DISCOURSES. 

Of the Christian'' s Golden Art, to know Christ aright. 

IT is written in Psalm 51, " Behold thou requirest truth in the iuward 
parts, and shalt make me to understand wisdom secretly." This is that 
mystery which is hid from the world. And will remain hidden. It is 
the truth that lieth in the inward parts, and the secret wisdom. It is not 
the wisdom of the lawyers, of the philosophers, and of the crafty ones of 
the world, no not so; but it is thy wisdom, O Lord ! which thou hast made 
me to understand. This is that golden art, which Sadoletus had not, 
though he wrote much of this Psalm. 

Of this art (which the wise of the world account mere foolishness) St. 
Paul speaks, 1 Cor. i. where he saith, " For the preaching of the cross is 
to them that perish foolishness ; but unto us that are saved, it is the power 
of God. For it is written, I will destroy the wisdom of the wise, and will 
bring to nothing the understanding of the prudent. Where is the wise ? 
where is the scribe ; where is the disputer of this world ? hath not God 
made foolish the wisdom of this world ?" &c. 

Erasmus Roterodamus, Sadoletus, the Papists, &c. do see, that I take 
away the errors of the common people, which they cannot endure ; for 
they hold that, for the sake of the public peace, we should believe as the 
common people do, although the faith religion which they have and hold be 
no faith : for it is certain, that they hold nothing of God the Father, Son, 
and Holy Ghost. But he that begun this game loveth the truth, and is an 
enemy to lies : for this cause, the wicked wretches must be overthrown. 
And although we (for Christ's sake) must venture something upon it, yet 
let it go, for the judgment of God, beginneth first at the house of God, and 
we must be the first, but they must follow, and there will be no end to their 
sufferings. 

/ To acknowledge Christ surpasseth all things else in the World. 

WE should not take the whole world in exchange for this knowledge 
that we know that Christ is Christ, that he is our only Saviour, our High- 
priest, our Lord and King. This I did not know (said he) so long as I 
lived a friar in the monasteries. Now although the case should so fall out, 
that we should lose our lives for the sake of the trulh, yet Christ liveth, 
and if he liveth, then shall we live also ; for his promise standeth fast, and 
will for ever so remain firm against the gates of hell. Now Christ whom 
we preach is God ; therefore the whole world in comparison of this Christ, 
is nothing at all. 

All the wise of the world do scoff and scorn us Christians, that we with 
such fervency do take Christ's cause in hand, but at last their scoffing and 
scorning will fall into their own bosoms, 

The chief study in divinity is, that we learn to know Christ aright : 
therefoie saith Saint Peter, " Grow up in the knowledge of Jesus Christ :" 
namely, that he is the most merciful, the most just and wise : and, said 
he, if i might leave behind me but only this lesson, which with great 
diligence I have driven and taught ; namely, that people would beware and 
take good heed of speculations, and instead thereof would comprehend 
and take hold on Christ only, in the most plain and simple manner ; then 
I should think myself happy, and that I had accomplished much. 
Of the Doctrine of Christ, and of his Apostles. 

THE preaching of the Apostles came forth, and powerfully did sound 
and pierce through the whole world after Christ's resurrection when he 
had s>nt the Holy Ghost &c. In like manner before his ascension he com- 
manded them to go into the whole world, &c. Also where he saith, it is 



OF THE LORD CHRIST, 119 

expedient for you that I go, for the Comforter, the Holy Ghost will teach 
you all things, and will put you in mind of all that I have said unto you, 
Johnxiv. He will guide you in all truth, John xvi. This master, the 
Holy Ghost did work and speak through the Apostles, and did shew the 
Doctrine of Christ more clearly, insomuch that their preaching pressed 
through and produced more fruit than when Christ preached : as he him- 
self before had declared, saying : " He that believeth in me, shall do also 
the works that I do, and shall do greater than these ;" He saitii also, 
" Go ye therefore and teach all nations, baptizing them in the name of the 
Father," &c. This is as much as to say, my people, the Jews, to whom I 
am proposed, will neither endure to hear my preaching, nor suffer me to 
live among them, save only in a little corner in Judea ; yet notwithstand- 
ing, all nations in the world shall hear your preaching (yours and none but 
yours) : for to me is given all power in heaven and on earth, and also I 
will be with you to the end of the world. 

But I hold that Christ by force would not break through with his 
preaching (as he might have done, although he preached so powerfully 
that the people were astonished at his doctrinejbut proceeded softly and 
mildly in regard of the fathers to whom he was promised, and of those 
that much esteemed them, to the end he might take away and abolish the 
ceremonial law, together with their divine services and worshipping. 

That Christ preached for nothing, 

INDEED Christ preached for nothing, and without wages : yet never- 
theless, the godly women whom he cleansed and made whole, and had de- 
livered from wicked spirits and diseases, did minister and give unto 
him of that which they had, Luke viii. They gave him supply, and he 
also took and received that which others freely and willingly gave him, 
John xix. 

When he sent the Apostles forth to preach, be said, " freely ye have 
received, therefore freely give," &c. wherein he doth not forbid them to 
take something for their pains and work, but that they should not take 
care and sorrow for food and raiment, kc. for withersoever they came, 
they should find some people that would not see them want ; as he said 
further, " When ye come into a house salute it, and if the house be wor- 
thy, tarry there, eating and drinking such things as they set before you, 
for the labourer is worthy of his hire, Matth." x, Luke x, and 1 Cor. ix. 
Saint Paul saith, " The ox that treadeth out the corn thou shalt not muz- 
zle, and he that serveth at the altar, shall also live by the altar." 

That the Prophecies of Christ are written with dark Words. 

THE Prophecies that the Son of God should take human nature upon 
him, are described so darkly, that I think the Devil knew not that Christ 
should be conceived by the Holy Ghost, and born of the Virgin Mary. 

Hence, when he tempted Christ in the wilderness, he said unto him, 
" If thou art the Son of God ?" He calleth him the Son of God, not that he 
held him so to be by descent and nature, but according to the manner of 
the Scripture, which nameth human creatures the children of God, Psalm 
lxxxii. «« Ye are all the children of the Most High," &c. It was so de- 
scribed, that those prophecies of Christ's Passion, Resurrection and king- 
dom should not be revealed before the time of his coming, save only his 
Prophets and other high enlightened people ; for it was reserved for the 
coming' of Christ, he was the right and only doctor that should open the un- 
derstanding-, From hence Moses, Deut. xviii. comtnandeth the people 



120 dr. lutiier's familiar discourses. 

aud saith, u To Him shall ye hearken." And God the Father saitfev 
"This is my well beloved Son, &c, Him shall ye hear." 

But in that Peter, and other Apostles did not expressly call Christ the 
Son of God, it was for this cause, they would not give offence to the godly 
Jews, (who as yet were weak in faith) to shun and persecute their preach- 
ing-, as if they intended to declare a new God, and to reject the true God of 
their fathers, and altogether to under-value him. 

Yet notwithstanding they mention with express words the office of Christ, 
.and his works ; that he is a prince of life, that he raiseth from the dead, 
justifieth and forgiveth sins, that he heareth prayers, enlighteneth and 
comforteth the hearts, &c. wherewith they clearly and sufficiently shew 
and acknowledge, that he is the true God ; for no creature can perform 
such works but God only. 

That the Kingdom of Christ is built and preserved wonderfully. 

OUR Lord and Saviour Christ supporteth his Kingdom in a wonderful 
way ; not through human wisdom and power, as temporal kings and po- 
tentates do; nay, he hideth his divine wisdom and power in such sort, 
that the same is not to be discerned ; he carrieth himself in every thing 
very simply, according to human wit and wisdom, in maintaining and pro- 
tecting his kingdom. He armeth his officers and servants whom he 
sendeth out into all the world, not with corporal weapons, but. commandeth 
them only to preach his word, enlighteneth and strengthened them with 
the Holy Ghost ; they do nothing else but preach the word, therewith he 
doth destroy the kingdom of the devil, and buildeth for himself a church, 
against which the gates of hell shall not prevail, as we sing in the 8th 
Psalm, " Out of the mouths of babes and sucklings hast thou ordained 
strength." 

In such a manner Christ confoundeth the mighty Potentates of the 
world, and the Pope also is now no more able to proceed with his false 
religion, wisdom and power as formerly he hath done ; who presumed to 
undertake to overthrow the word of Christ and his people. Therefore at 
last the Pope and his retinue must go to the ground, as we sing further in 
the aforesaid Psalm : " Thou hast ordained strength because of thine ene- 
mies, that thou mightest still the enemy and the avenger." 

But here belongeth a strong faith, to hold fast by the word, and not to 
err, nor to be offended, although great potentates, and the high learned 
on earth do set themselves against this doctrine, and rail upon it as heresy, 
and persecute us as most pernicious and wicked people, for spreading 
such doctrine abroad. But these adversaries do little know, that they 
stand up and take counsel against the Lord and his anoiuted, nay, they 
flatter themselves that therein they do God good service. 

Is it not a fearful case that the worldly-wise do scorn and are offended 
at these words of Christ, where he saith, " I praise the Father and Lord of 
heaven and earth, that thou hast hid the same from the w T ise and prudent, 
and bast revealed it uuto babes," &c. 

But this sentence is very comfortable to us Christians w 7 hom the Lord 
hath bound together with a strong bond, " That we are one body, w r e 
have one spirit, one hope, one Lord, one faith, one baptism, one God and 
Father," &c. 

Thus Christ's kingdom is erected to this end, that he may destroy the 
works of the devil, the sins of those that feel their misery, and that from 
their hearts do desire grace and help, these he justifieth and saveth ; for 
which cause they praise and glorify him in this life, they preach aod 



OF THE LORD CHRIST. 12l 

acknowledge his word before the wicked world, they declare that his king- 
dom is spiritual and everlasting, and not temporal and vanishing. Hence 
it is, that though with our bodies we dwell hereon earth, yet with our 
hearts we are in heaven, and wait for the deliverance of our bodies, 
and do yearn after the saving hope and glorious appearing of our Saviour 
Jesus Christ. 

That Christ defendeth his Kingdom, and the devil also his, hit with 
unequal arms and weapons 

THE devil assaulteth the Christian World with highest power and sub- 
tilty, he vexeth true Christians through tyrants, heretics aud false-breth- 
ren, and instigateth the whole world against them. 

On the contrary, Christ resisteth the devil and his kingdom, with a few 
simple and contemned people, as it seemed in the world, in the greatest 
weakness and foolishness, and yet lie getteth the victory. " Behold, I send 
you as sheep among wolves, &e." as if he would say, Ye, my messengers 
and disciples, will find bad entertainment in the wicked World, not only 
with un thankfulness for your service, but also, they will persecute you 
for the same; to be short, they will deal with you as the wolves deal with 
sheep. 

Now it were a very unequal match and war, when one silly sheep must 
encounter above one hundred wolves, as it befel the Apostles when Christ 
sent them out into the world, when one after another was made away with 
and slain. Against wolves we should rather send out lions, or more fierce 
and horrible beasts. But Christ hath pleasure therein, to shew his highest 
wisdom and power in our greatest weakness and foolishness ( as the world 
conceiveth), and so to proceed with the business that all shall eat their own 
bane, and go to the devil, which set themselves against his servants and 
disciples. 

For he alone, the Lord of Hosts, doth wonders; he preserveth his sheep 
in the midst of wolves, and teareth them in pieces in such a way, that we 
plainly see that our faith consisteth rot in the power of human wisdom, 
but in the power of God, and although Christ permitteth one of his sheep 
to be devoured, yet he sendeth ten, or more others in his place. 

That it doth not follow because Christ did this and that, therefore we 
must also do the same, 

AT this time there are those that alledg'e Christ by force drove the 
buyers and sellers out of the temple; therefore we also may use the like 
power against the Popish bishops and enemies of God's Word, as Mnnt~ 
zer and other seducers, in the time of the common rebellion, Anno 1525. 
Christ did many things which we neither may nor can do after him- He 
went upon the water, he fasted forty days and forty nights, he raised 
Lazarus from death, after he had lain four days in the grave, &c. such and 
the like must we leave undone. Much less will Christ have, that we by 
force should set against the enemies of the truth, but he commandeth the 
contrary, "Love your enemies, pray for them that vex and persecute you 
&c." But we ought to follow him in such works where he hath annexed an 
open command; as, "Be merciful, as your Father is merciful." Like- 
wise, "Take my yoke upon you and learn of me, for [ am meek and" hum- 
ble in heart," kc. also," He that will follow me, let him deny himself, take 
up his cross and follow me." 

Of the Name of Christ. 
IT is one of the greatest wonders that the name of Christ hath remained 

Q 



V22 mi. luther's familiar discourses. 

in Popedom, where (for the space of certain hundred years) nothing was 
delivered to the people, but only the Pope's laws and decrees ; that is 
doctrines and commandments of men, insomuch, that it had been no won- 
der if the name of Christ, and his word had been unknown and forgotten. 
Herein was Christ's word fulfilled, where he saith, " When the Son of Man 
cometh, thinkest thou that he shall find faith upon earth. Therefore 
I hold, that the day of Judgment will approach by this clear light of the 
Gospel, as God be praised it now shineth. A horrible darkness will fol- 
low after this bright shining (yet under the colour and name of the light), 
which may soon happen. Well are those that in the mean time do sleep 
in the Lord. 

But God hath wonderfully preserved his Gospel in the Church, which 
from the pulpits is taught to the people word by word. In like manner, 
it is a special great work of God, that the children's Creed, the Lord's 
Prayer, Baptism, and the Lord's Supper, hath remained and cleaved to 
the hearts of those which were ordained to receive them in the midst of 
Popedom. 

God hath also oftentimes awakened pious learned men, that revealed his 
Word unto them, and gave them courage openly to reprove the false doc- 
trines and abuses that were crept into the Church : as John Huss, and 
others. 

Of the Difference between Christ's Kingdom, the Pope's and Mahomet's. 

The kingdom of Christ is a kingdom, of grace, mercy, and of all com- 
fort ; Psalm cxvii. " His grace and truth is ever more and more towards 
us." The kingdom of Antichrist (the Pope) is a kingdom of lies and 
destruction ; Psalm x. " His mouth is full of cursing, fraud, and deceit ; 
under his tongue is ungodliness and vanity." The kingdom of Mahomet 
is a kingdom of revenge, of wrath, and desolation : Ezek. xxxviii. 

That the weak in Faith do also belong to the Kingdom of Christ. 

THK weak in faith do also belong to the kingdom of Christ, otherwise 
the Lord would not have said to Peter, " Strengthen thy brethren," Lul» c 
xxii. and Rom. xiv. " Receive the weak in faith ;" also 1 Thess. 5. 
" Comfort the feeble-minded, support the weak." If the weak in faith 
should not belong to Christ, where then would the Apostles have been ; 
whom the Lord oftentimes (also after his resurrection, Mark xvi.) reproved 
because of their unbelief ? 

That Christ is the only Physician against Death, whom notwithstand- 
ing very few do desire. 

A CUP of water if a man can have no better, is good to quench the 
thirst. A morsel of bread stilleth the hunger, and he that hath need seek- 
eth earnestly thereafter. So Christ is the best, surest, and only physick 
against the most fearful enemy of mankind, the devil; but they believe it 
not with their hearts. If they knew a physician who liveth above one hun- 
dred miles off, that could prevent or drive away temporal death; oh, how 
diligently would he be sent for; no money nor cost would be spared! 
Hence it appears how abominable human nature is spoiled and blinded; 
yet notwithstanding, the small and little heap do stick fast to the true phy- 
sician, and by this art do learn that which the holy old Simeon well knew, 
from whence he joyfully sang, " Lord now lettest thou thy servant depart 
in peace, for mine eyes have seen thy salvation," &c. therefore death be- 
came his sleep; but from whence came his great joy ? Because that with 
spiritual and coporal eyes he saw the Saviour of the world, he saw the 



OF THE LORD CHRIST, 123 

true Physician against sin and death. Therefore it is a great trouble to 
behold how desirous a thirsty body is of drink, or one that is hungry of 
food) whereas, a cup of water, a morsel of bread, can still hunger and 
thirst no longer than two or three hours), but no man, or very few, are 
desirous, or do long after the most precious Physician, although he lovingly 
calleth and ailureth all to come unto him, and saith, " He that is a-tbirst, 
letJiiin come to me and drink," John vii. so, " he that believeth in me, 
from his body shall flow streams of living water." 

That Christ hath overcome the World. 

WE know (God be praised) that Christ hath overcome the world, to- 
gether with the prince thereof, the devil ; insomuch that now sin rulet.li 
not over us, neither can death devour us, of which we should be more joy- 
ful and glad, than the children of the world are of all temporal happiness, 
riches, honour and power, &e. for the Scripture tesiiiieth the same, wherein 
also we have sure and certain signs and seals thereof; namely, the holy 
Baptism, the Lord's Supper, and divinely fair and glorious promises, &c. 
insomuch that we have no cause to make doubt thereof. 

Therefore we ought earnestly to pray, " Lord strengthen our faith," for 
we are protie to waver and stumble ; and these things do enter into us 
very coldly, namely, that he is our King, our High-priest, our Bridegroom, 
&c. He that could fasten and learn this well, the same should have good 
skill and knowledge in the golden art, and were a 4 e€ p Jsarned doctor and 
an happy man. 

Of the Temple of all the God's (except Christ J at Rome, called 

Pantheon. 

IN the year 600, Emperor Phocras (the murderer of that good and godly 
JEmperor Mauritius, and the first erector of the Pope's primacy) gave this 
temple Pantheon to Pope Boniface the Third, to make thereof what he 
pleased ; he gave it another name, and instead of All-Idols, he named it 
the Church of All-Saints; he did not number Christ among them, from 
whom all saints have their sanctity, but erected a new idolatry, the Iuvo- 
cating of Saints. 

In my chronicle I expound the name of Bonifacius thus : Bonifacius 
is a Popish name, that is, a good form, fashion, or shew, for under the 
colour of a good form and shew, he acted all manner of mischief against 
Clod and man. 

As I was at Rome I saw this church ; it had no windows, but. only a 
round hole on the top, which gave some light ; it was vaulted high, and 
had pillars of marble stone so thick, that two of us could scarcely fathom 
one about. Above, on the vault, were pourtrayed all the gods of the 
heathen, Jupiter, Neptune, Mars, Venus, and how else they are called. 
These gods were at an union, to the end they might fool and deceive the 
whole world ; but Christ they cannot endure, for he hath whipped them 
out. Now are the Popes come, and have driven Christ away again ; but 
who knoweth how long it will continue ? 

That the World knoweth not Christ, nor those that are his. 

EVEN as Christ is now invisible and unknown to the world, so are we 
Christians also invisible and unknown therein. Your life, saith St. Paul, 
Color,, iii. " is hid with Christ in God," Therefore the world knoweth 
us not, much less do they see Christ in us« And John iii. the Apostle 
saith, " Behold ! what love the Father hath shewed unto us, that ^ve 
shall be called God's children. Therefore we and the world are easily 

Q 3 



124 DR. LUTHER'S FAMILIAR DISCOURSES. 

parted ; they care nothing for us, so we care less for them ; yea, through 
Christ the world is crucified unto us, and we to the world. Let them go 
with their wealth, and leave us to our minds and manners. 

When we have our sweet and loving Saviour Christ, then we are rich 
and happy more than enough, we care nothing for their state, honour 
and wealth. But we often lose our Saviour Christ, and little think that 
he is in us, and we in him, that he is ours, and we are his. And although 
he hideth himself from us (as we think) in the time of need for a moment, 
yet are we comforted in his promise, where he saith,. " 1 am daily with 
you io ilje world's end," the same is our best and richest treasure. 

Of the Acknowledgment of Christ. 

THE righteousness of works will not subsist nor stand proof, much less 
will they prevail in trials and in agonies ; nay, they produce anguish of 
heart to those that depend thereon. There is nothing on earth that 
maketh people sure of the forgiveness of their sins, and that they are not 
imputed to them, but only an application of Christ, through which we re-' 
ceive comfort, and strength of faith, in all anguish and sorrows of death. 
Without thjs knowledge of Christ I am not able to endure my conscience, 
neither am 1 quieted by my own works, or by the righteousnsss of God's 
laws, much less have I any comfort by my sanctity, which out of my own 
devotion and good opinion I make choice of: yea, the devil, through one 
sin, hunteth me in such sort, that I oftenlimes think the world is too nar- 
row for me, only the knowledge of Christ lifteth me up, and setteth my 
conscience in peace. 

What it is that Clwist will have of us. 

CHRIST desireth nothing more of us, than that we speak of him. But 
thou wilt say, If I speak or preach of him, then the word freezeth upon 
my lips. ! do not regard that, but hear what Christ saith, "Ask, and 
it shall be given unto you," &c. And, " I am with him in trouble, I will 
deliver him and bring him to honour," &c. Also, " Call upon me in the 
time of trouble, so will I hear thee, and thou shalt praise me," &c. Psalm 1. 

How could we perform a more easy service of God, without all labour 
or charges ? There is no work on earth which is easier than the true ser- 
vice of God ; he loadeth us with no heavy burdens, but will only have that 
we believe in him, and preach of him. But thoumayest be sure that thou 
shalt be persecuted for the same ; and therefore, our sweet blessed Saviour 
giveth unto us a comfortable promise, where he saith, " I will be with you 
in the time of trouble, and will help you out," &c. Luke xii. 7. 

I make no such promise to my servant when I set him to work, either 
to plough, or to cart ; but Christ will help me in my need. To conclude, 
we only fail in believing : if I had faith, according as the Scripture re- 
quireth of me, I alone would beat the Turk out of Constantinople, and 
the Pope out of Rome ; but it comes far short, I must rest satisfied with 
that which Christ spake to St. Paul, " My grace is sufficient for thee, 
for my power is strong in weakness." 

Of God's Grace shewed unto us in Christ. 

NO man can dispute of God's grace shewed unto us in Christ, except 
he be thoroughly exercised by many spiritual trials, and well experienced 
in matters of faith. When the devil begins to dispute with me about the 
law, then have I lost ; but if I mean to resist and to defend myself against 
him, then must I stand fast to Christ, and take hold on this, or the like 
sentence ; " Christ hath delivered us from the curse of the law, when he 



OF THE LORD CHRIST. 125 

became a curse for us." In this manner do I set myself against the devil's 
arguments. 

That the Devil hindereth our Joy in Christ, 

WE ought to rejoice in Christ without ceasing, as St. Paul saith ; we 
should leap and spring* for joy and gladness : yea, and in such sort as if 
we never could be sad and troubled again. But the envious devil doth 
hinder such our joy, where and how he can ; he perplexeth and plagueth 
us either without means, through his fiery darts, or through wicked poi- 
soned mouths, as oftentimes happeneth unto me. 

Of Christ's Sentence, John xiii. [Shall 1 not wash thee, Sfc.J 

TFIESE words, John xiii. which Christ spake to Peter, " If I wash 
thee not, thou hast no part in me," are not to be understood, That Christ 
at the same time baptized his disciples ; for in John iv. it is clearly ex- 
pressed, that he himself baptised none, but his disciples, at his command, 
baptised each other. Neither did the Lord speak these words only of 
water- washing*, but of spiritual washing-, through which he, and none other, 
washeth and cleanseth Peter, the other disciples, and all true believers, 
from their sins, and justifieth and saveth them ; as if he would say, I am 
the true bather, therfore, if I wash thee not, Peter, thou remainest un- 
clean and dead in thy sins. 

But in that Christ washed not his own, but his disciples feet, whereas 
the high-priest in the law, washed not others, but his own feet : the cause 
was this ; the high-priest in the law was unclean, and a sinner like other 
men, therefore he washed his own feet, and offered not only for the sins of 
the people, but also for his own sins. But our everlasting" High-priest is 
holy, innocent, unstained, and separated from sin ; therefore it was need- 
less for him to wash his feet, but he hath washed and cleansed us through 
his blood from all our sins. 

Moreover, by this his washing of feet he would shew, that his new 
kingdom which he would establish should be no temporal and outward 
kingdom, where respect of persons were to be held, as in Moses's king- 
dom, one higher and greater than the other, &c. no ! but where one 
should serve another in humility, as he saith, *' The kings on earth do 
rule, &c. But ye shall not be so, he that is greatest among you let him 
be your servant ;" which he himself did shew by this example, as he 
saith, John xiii. " If I your Lord and Master have washed your feet, then 
ought ye to wash one another's feet." 

Of the Miracles of Christ and of his Apostles. 

FORASMUCH as Jupiter, Mars, Apollo, Saturn, Juno, Diana, Pallas, 
and Venus ruled among the heathen ; that is, were held and worshipped 
for Gods (also the Jews had many idols which they served), therefore it 
was necessary, that first Christ, and after him the Apostles should do 
many miracles, both among the Jews and Gentiles, to confirm this doctrine 
of faith in Christ, and to take away and to root out all worshipping of 
Idols, and that such wonders should flourish until the doctrine of the Gos- 
pel should be planted and received, and Baptism and the Lord's Supper 
should be established. 

But the spiritual miracles, which our Saviour Christ holdeth for the 
true works of ; onder are daily wrought, and remain to the world's end; 
as a proof that Captain, Matt. viii. who was a Gentile, could have so 
strong a faith, that he was able to help his sick servant. In like manner, 
Christ wondered at the faith of the Canaanitish woman, and said, " O 
woman ! great is thy faith. 



126 DR. LUTHER'S FAMILIAR DISCOURSES. 

Moreover, still to this day there are many, which receive the Gospel, da 
believe in Christ crucified, and would rather leave and lose all they have, 
yea, even life itself than deny Christ, which truly is a work of wonder; 
hence St. Paul calleth it God's unmeasurable great divine strength, which 
tie worketh in us that believe. 

OfChrisfs deepest Humility. 

HE that diligently readeth the sufferings of Christ, and well regardeth 
k, the same seeih his great humility, insomuch, that it could not have 
been greater. But in that he so deeply humbled himself, the same con- 
cerneth not only us (that w T e should follow his example, as St. Paul 
excellently teacheth, Philip, ii. " Let this mind be in you which was in 
Christ Jesus," &c.) but also it falls heavy upon the devil, that our Saviour 
Christ, as it were, cheateth that proud and crafty spirit insomuch, that 
through Such deep humility, he was confounded amazed, and astonished ; 
he did not think that Christ should be the woman's seed which should 
crush his head, as the promise soundeth, Gen. iii. " I will put enmity be- 
tween thy seed and the woman's seed ;" as if he would say, I will have a 
blow at thee thou poisoning serpent. 

Of the greatest Wonder-work which hath been done on Earth. 

THE greatest work of wonder which ever was done on earth is that the 
Son of God, died the most shameful death upon the Cross. It is astonish- 
ing, that the Father should say to his only Son (who by nature is God) Go 
thy way, let them hang thee on the cross, yet, notwithstanding, the love 
of the everlasting Father was unmeasurably greater towards his only be- 
gotten Son, then the love of Abraham was towards Isaac; for the Father 
witnesseth from heaven, Math. iii. "This is my beloved Son, in whom I am 
pleased; yet, nevertheless, he was cast away so lamentably like a worm, 
and no man; yea, a scorn of men and an out-cast of the people, Psal. xxii. 
At this the blind understanding of man stumbleth, it thinketh, is this the 
only begotten Son of the everlasting Father; how then dealelh he so un- 
mercifully with him? he sheweth himself more kind and friendly towards 
Caiphas, Herod, and Pilate, than towards his only beloved Son. The 
Jews (saith St. Paul) at this are offended, so are also the seeming holy- 
workers, and the wise of the world, these hold it altogether foolish. But 
to us true Christians it is the greatest comfort; for we thereby acknow- 
ledge, that the merciful Lord God and Father in such a manner loved the 
poor condemned world, that he spared not his only begotten Son, but gave 
him for us ail, that whosoever believeth in him should not perish, but have 
everlasting life, John, iii. and Rom. viii. therefore we hold this sermon for 
eur highest comfort and wisdom, for the true golden art, and for a divine 
power through which we shall be saved, 1 Cor. i. 

Those that are tormented with high spiritual temptations, which 
every one is not able to endure, should have this example before their 
eyes (when they are in sorrow and heaviness of spirit, fearing God's 
wrath, the day of judgment, and everlasting death, and such like fiery 
darts of the devil) ; yet they should comfort themselves, that although 
they oftentimes feel such intolerable sufferings, yet are they never 
the more rejected of God, but are of him better beloved, seeing he maketh 
them like unto his only begotten Son, and believe that, as they suffer with 
him, so will he also deliver them out of the same. For as such as will live 
godly in Christ Jesus, must suffer persecution; yet one more than ano- 
ther, according to every one's strength and weakness in faith ; " For God 
is true, who will not suffer us to be tempted above that we are able to bear," 
1 Cor. x. 



OF THE LORD CHRIST. 127 

Of our Saviour Christ's ascending into Heaven. 

IT was a wonderful thing", that our Saviour Christ ascended up into hea- 
ven, in full view of his disciples. Some (no doubt) thought in themselves 
■we did eat and drink with him, and now he is taken from us, and carried 
up into heaven ; are all things right? Such reasoning's (doubtless) some of 
them had, for they were not all alike strong- in faith, as St. Matthew writ- 
eth, " When the eleven saw the Lord, they worshipped, but some doubt- 
ed." And during those forty days, from the resurrection until the ascen- 
sion, the Lord did teach them by manifold arguments, Acts i. and in- 
structed them in all necessary things, he strengthened their faith and put 
them in mind of what he had told them before, to the end they should in 
nowise doubt, of his person. 

Yet nevertheless, it entered but hardly into them, for when the Lord ap- 
peared in the midst of them on Easter day at evening", and said, " Peace 
be with you ;" then they were perplexed and affrighted, they supposed to 
have seen a spirit, Luke xxiv; neither would Thomas believe that the 
other disciples had seen the Lord, until he saw the print of the nails in as 
Jiands, &c. John xx. and Acts i. And though for the forty days he had 
communed with them concerning the kingdom of God, and was even ready- 
to ascend ; yet, notwithstanding, they asked him, " Lord, wilt thou at this 
time restore again the kingdom to Israel ?" 

But after this, on Whitsunday, when they had received the Holy Ghost, 
themthey were of another mind, they then stood no more in fear of the 
Jews, but rose up boldly, and with great joyful ness preached Christ to the 
people. And Peter said to the lame man, " Silver and gold have I none 
but what I have, that give I thee ; in the name of Jesus Christ of Naza- 
reth, rise up and walk," Acts iii. Yet notwithstanding all this, the Lord 
was fain to shew unto him through a vision, that the Gentiles should be 
partakers of the promise of life, although before his ascension, he had 
heard this command from the Lord himself, Mark xvi. " Go ye into all 
the world, and preach the Gospel to every creature," &c. And Matth. 
xxviii. " Teach all nations," &c. And St. Paul also reproved him, when 
complaint of him was made, Gal. ii. 

I mention this to shew, that the Apostles themselves did not know 
every thing presently after they had received the Holy Ghost ; yea, and 
sometimes they were weak in faith. When all Asia turned from St. Paul 
and some of his own disciples departed from him, and many false spirits 
that were in high esteem, set themselves against him ; then with sorrow 
of heart he said, 1 Cor. ii. " 1 was with you in weakness, fear, and in much 
trembling." And 2 Cor. vii. " We were troubled on every side ; with- 
out were fightings, and within were fears," &c. Hereby it is evident that 
he was not always strong in faith : and moreover the Lord was fain to corn- 
fort him, saying, " My grace is sufficient for thee, for my power is strong 
in weakness." 

This is to me, and to all true Christians, a comfortable doctrine ; for [ 
persuade myself also that I have faith, but it is but so and so, and might 
well be better, and yet I teach the faith to others ; and this I know, 
that my teaching and preaching is right, but I confess I come very short 
of what I should be. Sometimes I commune thus with myself, Thou 
preachest indeed God's word, this office is committed to thee, aud thou art 
called thereunto without thy seeking, which is not fruitless, for many 
thereby are reformed ; but when I consider and behold my own weakness 
(I eat, I drink, sometime I am merry, yea also, now and then I am over- 
taken, being off my guard), then I begin to doubt and say, Ah ! that we 
eould but only believe. 



12S 

Therefore secure professors are troublesome and dangerous people ; who, 
when they have but only looked on the outside of the Bible, or have heard 
a few Sermons, do presently think they have the Holy Ghost, that they 
understand and know all. But godly hearts are of another mind, and do 
pray daily, " Lord ! strengthen our faith." 

That we ought to hearken unto Christ only and alone 
WHEN Christ speaketh, then we should be all attention and mark wel* 
every word ; for God the Father himself saith, " Him shall ye hear :" as 
if he should say, What he teacheth you, take good heed thereunto, for I 
will maintain what he saith, or I will be no God. But the devil stirreth 
up other thoughts in the heart ; he stoppeth the ears, so that the greatest 
number forget Christ and his word, and trouble themselves with vain and 
unprofitable things, to the end they may not believe and be saved. 

Therefore he must cause Moses to talk with us ; he that will ask, What 
have ye done ? Against him, indeed, we might well stop our ears. Our 
doctor and schoolmaster shall be only our blessed Saviour Christ Jesus. 

Of the complaint of the Godly by reason of their Unbelief. 

IT is a pity that we make our sins so great and heavy, and at the same 
time forget our Saviour Christ Jesus 1 , who gave himself an offering for our 
sins. St. Paul knoweth how, to comfort and cheer up such, he beateth 
out the barrel's head at once, and saith flatly, We must not regard the 
threatenings of the law, nor rely upon the works of the law, but only upon 
Christ, who is our wisdom, righteousness, sanctification and redemption, 
and richly giveth supply to them that need. 

It is a perverse thing in hypocrites, and all false Christians, who think 
they know enough, and that they cannot be deceived ; but I fail herein, 
and such as I am who daily take in hand the Scripture, so that it maketh 
me full of sorrow : for it is a bewitching of the devil, that we put more 
confidence and trust in human creatures than in God. 

I do expect more goodness from Kate my wife, from Philip Melancthon, 
and from other friends, than from my sweet and blessed Saviour Christ Je- 
sus ; and yet I know for certain, that neither she, nor any other person on 
earth, will or can suffer that for me which he hath suffered ; why then 
should I be afraid of him ? 

This my foolish weakness grieveth me very much. We plainly see in 
the Gospel, how mild and gentle he sheweth himself towards his disciples ; 
how familiar and friendly he passeth over their weakness, their presump- 
tion, yea, their foolishness, &c. He checketh tbeir unbelief, and in all 
gentleness admonisheth them. Moreover, the Scripture (which is most 
sure) saith, " Well are all they that put their trust in him." Fie on our 
unbelieving hearts, that we should be afraid of this man, who is more lov- 
ing, friendly, gentle, and compassionate towards us than are our kindred, 
our brethren, and sisters ; yea, than parents themselves are towards their 
own children. 

He therefore that hath these temptatious, let him be assured, and con- 
clude thus with himself, It is not Christ, but it is the envious devil that 
affrighteth, woundeth, and would destroy him ; for Christ comforteth, heal- 
eth, andreviveth. 

Oh ! his grace and goodness towards us is so unmeasurably great, that 
without great assaults and trials it cannot be understood. If the tyrants 
and false brethren had not set themselves so fiercely against me, my 
writings and proceedings, then should I have vaunted myself too much 
of my poor gifts and qualities ; nor should I with such fervency of heart 



• F THE LORD CHRIST, 129 

ftave directed my prayrrs to God for his divine assistance ; I should not 
have ascribed all to God's grace, but to mine own dexterity and power, 
and so I should have flown to the devil with all my art, doings. &c. 

But to the end the same might be prevented and hindered, my gracious 
Lord and Saviour Christ caused me to be chastised ; he ordained that the 
devil should plague and torment me with his fiery darts inwardly and 
outwardly, through tyrants, as the Pope, and other Heretics, and all this 
he suffered to be done for my greatest good, as in Psal. cxix. is writ- 
ten, «• It is good for me that I have been in trouble, that I may learn thy 
Statutes." 

Of the Name Jesus Christ. 

I KNOW nothing of Jesus Christ but only his name, I neither have 
heard nor seen him corporally : yet, notwithstanding, 1 have (God be 
praised) learned so much out of the Scriptures, that I am well and tho- 
roughly satisfied : therefore, I desire neither to see nor to hear him cor- 
porally. And besides this, when I was left and forsaken of all men, in 
my highest weakness, in trembling and in fear of death, when 1 was per- 
secuted of the wicked world, then I oftentimes felt most evidently the di- 
vine power which this name (Christ Jesus) communicated unto me : this 
name (Christ Jesus) oftentimes delivered me when I was in the midst of 
death, and made me alive again. It comforted me in the greatest despair 
and particularly at the Imperial Assembly at Auspurg, anno 1530, when I 
was forsaken of every man ; insomuch that, by God's grace. I will live ami 
die for that name, f 

And rather than I will yield, or through silence endure that Erasmus 
Roterodamus, or any other whosoever he be, should too nearly touch my 
Lord and saviour Christ Jesus with his ungodly false doctrine (how fairly 
coloured soever it be trimmed or garnished), I say, I will rather die ; yea, 
it should be more tolerable for me, with wife and children, to undergo, all 
plagues and torments, and at last to die the most shameful death, than 
that I should give way thereunto. 

After what manner a faithful Soul talketh with Christ. 

A BELIEVING soul ought to talk with our Saviour Christ in this man- 
ner; Lord! I am thy sins, thou art my righteousness, therefore do I re* 
j'tice and triumph ; for my sins do not overbalance thy righteousness, nei- 
ther will thy righteousness suffer me to be or to remain a sinner. Blessed 
and praised be thy holy name, sweet Jesus ! for evermore, 

That the blaspheming of Christ, and of his Wora\ x will make a 

full End, 

WREN people live securely, without the fear of God, do blaspheme 
Christ, persecute and condemn his word (as now the Papists and their 
consorts do), with great rage do banish and murder many godly people as 
the greatest heretics, then, surely, the end is pot very far off. 

As it went with the Jews, when they ascribed the Doctrine and Works 
of Christ to the devil, and blasphemed him upon the Cross, at which the 
whole creation trembled, she could ilot bear such wickedness, ; the Sun lost 
his light, the vail in the Temple did rend in pieces, the Earth quaked, the 
Rocks were cleft, th* Graves opened. And when the Lord had purged his 
floor, and gathered the wheat into his garner, then he set the Chaff on fire, 
&c. even so will he do at the end of the world, when the number of his 
elect is filled, &c, 



130 

If God be for us, who can be against us ? Rom. viii. 

CHRIST, our blessed Lord God and Saviour, hath swallowed up death 
everlastingly to our comfort. Now if death through Christ be swallowed 
up, then the sting of death (which is sin) is made very blunt, so that hence- 
forward, it hath neither edge nor point to wound or sting us ; that is, to 
terrify and affright us, or to accuse and condemn us ; neither can the law- 
make sin powerful ; that is, it cannot prove against us, that we are sinners, 
which are in Christ, who walk not after the flesh, but after the spirit. 

Moreover the devil is now taken captive, he is bereaved of his power, 
so that he never more can have dominion over us. Likewise all the wrath, 
raging, and swelling of the blind and false world (the devil's bride) is now 
made a scorn and derision ; for what can she do more than kill the body, 
and thereby the sooner hasten us out of this temporal into everlasting life 
and happiness ? Also all manner of adversities (whether sicknesses, po- 
verty, or all kinds of tribulation) are far too light (although they endured 
an hundred years or more) in comparison of the glory, which at the day of 
our deliverance shall be revealed unto us, Rom. viii. therefore faith is here 
very necessary, which neither seeth nor feeleth, but holdeth itself on the 
word. In the mean time hope waiteth and expecteth with patience 
that which faith takes hold of through the word. Afterwards, there will 
follow an open and everlasting sight out of faith, and out of invisible will 
appear visible, whereby we shall enjoy eternal life. Well is he that un- 
derstandeth and believeth this. 

That Christ is the only Comfort of the Faithful in their Sufferings and 
Crosses in this World. 

The Scripture witnesseth that all the Godly must suffer persecution, 
and through much tribulation must enter into the kingdom of Heaven. 
From hence St. Peter admonisheth, that in faith, they should resist the 
devil, who goeth about like a roaring lion, &c. andsaith further, that they 
are not alone, but that their brethren throughout the whole world have the 
like sufferings. 

Many Godly hearts do find and feel this, which earnestly intend to re- 
main unto death, by the Word of Christ, and in the acknowledgment of 
his grace. To say nothing of the torments of poor perplexed consciences 
which do suffer manifold miseries ; in these abominable times, when the 
devil poureth out his wrath through the tyrants in Popedom, in Turkey, 
&c, Those'godly hearts in their extremest torments and misery, comfort 
themselves no other way, but only, that they have Christ the Son of God 
for their Advocate and Saviour by the Father, they hold fast his word, and 
have a yearning for his glorious appearing, when he will deliver them, and 
richly refresh them for all their sufferings for ever and ever. 

Then one will behold another, and say, See ! how come we here toge- 
ther. Who Would have expected this wonderful and happy change ? 
Were we not esteemed on earth the most unworthy heretics and rebels ; 
and were we not the curse of the world ? Were we not made away and 
slain of the tyrants, &c. Then we shall say one to another, Where are 
now those angry gentlemen, the great and mighty kings and princes that 
needs wou i ( root out and utterly throw to the ground Christ, his word, 
and his poor and small flock ? Where are all the holy spiritual fathers 
that excommunicated us as the wickedest blasphemers of God, and deceiv- 
ers of the world ; that cursed and gave us over to the devil ? Where are 
they? They are in the bottomless pit of hell ; where their worm dieth 
not, and where their fire is not quenched. 

On the contrary, we that have hearkened unto Christ, according to his 



OF THE LORD CHRIST. 131 

Father's command, have believed in him, have continued stedfast in his 
word, and but a short time have endured the Cross (yea, scarce the twink- 
ling of an eye, in comparison of the great glory which is revealed in us), 
do now live with Christ in unspeakable joy and happiness, and do praise 
him, together with the Father and the Holy Spirit, with all angels and 
saints for evermore. Amen. 

That the Enmity between Christ and the Devil began in Paradise. 

IT is no wonder that Satan is an enemy to Christ, and setteth himself 
against him and his word, with all his power and cunning, and also to his 
people and kingdom. It is an old hate and grudge between them which 
began in Paradise ; for they are, by nature and kind, of contrary minds 
and dispositions. The devil smelleth Christ many hundred miles off; he 
heareth at Constantinople and at Rome, that we at Wittimberg do teach 
and preach against his kingdom ; he feeleth also what hurt and damage 
he sustaineth thereby ; therefore doth he rage and swell so horribly. 

But what is more to be wondered at, that us, who are of one kind and 
nature, and through the bond of love knit so fast together, that one ought 
to love as himself, should have at times such envy, hate, wrath, discord 
and revenge so vehement, that one is ready to kill the other. For who is 
nearer allied to a man, than his wife ; to the son, than his father ; to the 
daughter, than her mother; to the brother, than the sister, &c. Yet, ne- 
vertheless, it is mos^ commonly found, that discord and strife are among 
them. This the Hdathen have well discerned and complaiued of, but they 
knew not that it is merely o/the devil's driving. 

That Christ and the Laic cannot dwell together. 

IT is impossible that the Gospel and Law should dwell together in one 
heart, for of necessity, either Christ must yield and give place to the Law, 
or the Law to Christ. St. Paul, Gal, v. saith, " They which will be jus- 
tified through the Law, are fallen from Grace." Therefore, when thou art 
of this mind, that Christ and the confidence of the Law may dwell together 
in thy heart, then thou mayest know for certain that it is not Christ but 
the devil that dwelleth in thee, who under the mask and form of Christ ac- 
cuseth and terrifieth thee. He will have, that thou make thyself righteous 
through the Law, and through thy own good works ; for the true Christ 
useth not to call thee to an account for thy sins, neither doth he command 
thee to trust in thy good works, but saith, " Come unto me all ye that 
be weary and heavy laden, I will refresh you," kc. This is that great 
m>stery which is hid from the carnal world; namely, that God's anger 
hath ceased towards us, and hath given to us his Son, who is our fiesk 
and blood, yet without sin ; when we hear and receive him, then we shall 
have all things in him, who for our sakes was crucified of the most seeming 
holy people, which had the greatest names and honours. For Annas sig- 
nifieth Johannes ; Caiphas, signifieth Peter; Judas, signifieth the King of 
the Jews, kc. All these must lay hands on Christ, and for their valiant 
acts and services against him, they must all be honoured as courageous 
Knights. To conclude, those that in the world have had the greatest names, 
honours, and titles, have commonly been the most wicked wretches. 
That without Christ's Humanity, ice neither can nor may seek after 
Grace, or for the Forgiveness of Sins. 

WHEN thou art in hand with the article of justification, and considerest 
with thyself, where that God is to be found which justifieth sinners ami 
receiveth them to favour, then look well to it, that thou notice no other 
God, but only the man, Christ Jesus : take sure hold on hi:u and with 

R 2 



132 »R. lather's familiar discourses. 

thy heart continue depending on him, banish and expel from thee all spe-' 
cnlations of God's incomprehensible Majesty; for as Solomon saithj " Be 
that searcheth after high thirds, to him they shall be too high." This 
which I now speak, 1 have by^'ood experience, and I know that the same 
is true. But the erroneous, tha\ will deal frith God without this man 
Christ, they believe me not, although Chriss himself saith, " I am the 
way, the truth, and the life. No iraaa cometh to the Father, but through 
me." Therefore whosoever thou (art, shall find no other way to the 
Father but this Christ; all other w/ays are by-ways : thou shalt find no 
truth without Christ, but altogether hypocrisy and lies i thou shall find 
no life without Christ, but everlasting death ; therefore if thou intendest 
to be justified before God, when thou dealest with the devil, with the law, 
with sin, and death, then I say once again, look well that thou knowest no 
other God, but only that God which is also Man. 

In ivhat Case a Man, ikithout Danger, may dispute of God's high 

Majesty. 

IF it so falleth out that thou art constrained to dispute with Jews r 
Turks, with Sectaries and Hereticks, of God's Wisdom, of his Almighty 
Power, &c. then make use of thy best art ; be as sharp-pointed and sub- 
tle as possible thou canst, there is no danger, for then thou hast to do 
with general things. 

But concerning our justification ; that is, wheu we must maintain our 
relation to God, a good conscience against the Law, complete righteous- 
ness against sin, and life against death and the devil. In this case, let us 
turn away our thoughts in e\^yy particular, from the high incomprehensi- 
ble Majesty of God, and let us only behold and look upon that Man, which 
presenteth himself to us to be our Mediator. 

When we do this, then we shall see that God's wisdom, power and 
glory will be impressed and pictured unto us so lovingly, that through the 
illuminations of the Holy Ghost, shall understand things in that sweet 
and amiable light, as Paul saith, " That in Christ are hid all the treasures 
of the Godhead, wisdom, and knowledge." Also, " That in him dwelleth 
the whole fulness of the Godhead bodily." 

This hold fast, and suffer not thyself to be drawn away from this pic- 
tnre of Christ, in whom the angels take delight, and think not that 
Christ's picture is like unto Moses, a tormentor. He gave himself, not 
by reason of our deserts and holinees, but for our sins, and although Christ 
now and then expoundeth the Law, yet the same is not the main office 
for which his Father sent him. 

It is an easy thing for us to say, that our Saviour Christ is given for 
our sins ; but when it cometh to the upshot, and when the devil through 
trials and temptations teareth the word of grace out of our hearts, then we 
find how small our faith is, and we know but in part. But whoso then 
can behold Christ, not as a stern and angry Judge, but as the most sweet 
and loving Saviour, and as our High-priest, the same hath already over- 
come all manner of trials and adversities, and is well on his way to the 
heavenly kingdom. But there is nothing on earth more hard and difficult, 
than in times of trials and temptations to do the same. 

Christ hath a great Authority, and he will have that we shall receive his 

Word. 

WHEN Christ speaketh a word universal nature and creature doth or 
shall obey. Therefore, concerning the state of matrimony, which the 
Pope hath forbidden, how can he in the sight of God be excused? whereas 



OF THE LORD CHRIST, 133 

God said, "Multiply and increase." When the emperor speaketh a word, 
it is held of some value; but when Chiist speaketh, it pierceth through 
heaven and earth. Therefore we must regard this man's words otherwise 
than the words of Emperors, Popes &c. for he is true and very God. 

When Christ preached, Matt. v. he than confuted, reproved, and con- 
tradicted the false expounders of the Law, and restored Moses again whom 
they had falsified, and said, Thus and thus we ought to understand Moses. 

Of the Pre-eminence of God's Word. 

CHRIST once appeared visible here on earth, and shewed his glory, 
and according to the divine counsel and purpose of God he finished the 
work of redemption and the deliverance of mankind. I do not desire 
that he should come once more, neither would I that he should send an 
angel unto ine ; and although an angel should come and appear before 
mine eyes from heaven, yet would I not believe him : for I have of my 
Saviour Christ Jesus' bond and seal ; that is, I have his Word and Spirit ; 
thereon I do depend, and desire no new revelations. And the more sted- 
fastly to confirm me in the same resolution, and to remain by God's 
Word, and not to give credit to any visions or revelations, shall relate the 
following circumstance : I, being on Good Friday last in my inner-cham- 
ber in fervent prayer, contemplating with myself, how Christ my Saviour 
hung on the Cross, how he suffered and died for our sins, there suddenly 
appeared upon the wall a bright shining vision, and a glorious form of our 
Saviour Christ, with the five wounds, stedfastly looking upon me, as if 
it had been Christ himself corporally. Now, at the first sight, I thought 
it had been some good Revelation; yet I recollected that surely it must 
needs be the juggling of tb.3 devil, for Christ appeareth unto us in his 
Word, and in a meaner and more humble form ; therefore I spake to the 
vision in this manner, Avoid thou confounded devil : I know no other 
Christ than he who was crucified and who in his Word is pictured unto 
me. Whereupon the image vanished. 

That Christ was soon weary of this Life, and so aw true Christians. 
CHRIST would not stay long on earth with his preaching, but gave his 
kingdom, rule, and government over to his Father, and ordained Apostles ; 
from whence Paul, and others, crieth, I desire to be dissolved, &c. They 
"J d soon enough of this world. Even so do we now cry, We have euoujjh 
oi this life, and are weary of it. 

Christ will save both Jews and Gentiles. 

CHRIST said to the Heathenish woman, I am not sent but fb the lost 
sheep of the house of Israel; yet afterwards he helped both her and her 
daughter ; therefore a man may say, Christ, at that time, spake against his 
own conscience. 

True it is, Christ was not sent to the Gentiles', but when the Gentiles 
came unto him, he would not reject nor put them from him. In person he- 
was sent only to the Jews, and therefore he preached in the Land of the Jews. 
But through the Apostles his doctrine went into the whole world. And 
M. Paul nameth the Lord Christ, Minister of the Circumcision, by rea- 
son of the promise which God gave to the fathers, wherein God truly per- 
formed his promise. The Jews themselves boast of God's justness in per- 
forming what he promised, but we Gentiles do boast ourselves of God's 
mercy, neither hath God forgotten us Gentiles. Indeed, God spake not 
with us neither, had we King nor Prophet with whom God spake; but 
»t, Faul in another place sail h, It was necessary that the Word should 
first be preached to you, but seeing you will not receive it, Jo ! v« turn 



134 PR. LUTHER*S FAMILIAR DISCOURSES. 

to the Gentiles. At this the Jews are much offended to this day ; they 
flatter themselves, Messiah is only and alone for them and theirs. Indeed 
it is a glorious name and title which Moses giveth them, Thou art an holy 
nation ; but David in his Psalm afterwards promiseth Christ to the Gen- 
tiles ; Praise the Lord all ye Nations, &c. The loving Apostles hardly un- 
derstood this sentence ; they thought that they should be made great 
persons ; they had already shared the people to themselves, as the two 
Disciples which went to Emaus said, We hoped he should have delivered 
Israel : but this their conceit and opinion must be mortified, the good 
fellows were possessed with such carnal cogitations ; yet our Saviour 
Christ dealeth mildly, and hath patience with them and their weakness. 
Doubtless he was an exceeding amiable, mild, and friendly man, and so is 
he still with us to this day, but we know it not. Afterwards, on Whit- 
sunday, the Disciples were instructed otherwise. 

What our Thoughts ought to be of Christ. 

WE should remember the histories of Christ three manner of ways; 
first, As a history of acts or legends. Secondly, As a gift, or a present. 
Thirdly, As an example, which we should believe and follow. Histories 
are mighty and powerful examples of the faith and of unbelief. 

That Christ was silent and did not preach until he was Thirty Years 

of Age. 

CHRIST, our blessed Saviour, did forbear to preach and teach until the 
thirtieth year of his age, neither would he openly be heard ; no, notwith- 
standing he beheld and heard so many impieties, abominable idolatries, 
heresies, blasphemings of God, &c. It was a wonderful thing that he 
could abstain, and with patience endure the same, until the time came 
that he was to appear in his office of preaching. 

In Popedom they held it for a frivolous thing, once to name Christ in 
the pulpits : neither were the names of the Prophets and Apostles at any 
time remembered, nor their writings quoted. But the rule and manner of 
their preaching was this ; First, To produce a theme, a sentence, or a 
question. Secondly, To part and divide the same. Thirdly, They pro- 
ceeded to distinguish, &c. such preachers as were held for the best ; they 
remained not by the Gospel, neither did they trouble themselves with any 
sentence out of Scripture; nay, the holy Scripture with them was alto- 
gether covered, unknown, and buried. 

Of God's Honour. 

IT is an honour and praise to God, that he sent his Son to be made 
man, to take upon him our flesh tmd blood ; which mystery is so deep, 
that no human creature can be able sufficiently to meditate therof, and yet 
we are so cold and unthankful. Fie upon this wicked Adam's fall ! that 
we should not love this our Lord and Saviour, who so dearly hath delivered 
and redeemed us from death. 

Reflections on Chap 7.. — The glory of the person of Christ. 
This above all things should be studied, for as our views are of his person, 
so will they be of every doctrine connected with him. Jesus is the true 
God who hath all power in heaven and earth ; who forgives sins, and 
gives eternal life from himself. He is man also, made in all things like 
unto his brethren, sin only excepted. — Jesus is Irnmanuel, God in the 
flesh ; he is King Priest, and Prophet. In these offices he stands as the 
Mediator between God and man in order to reconcile them together. In 
short he is all in all. L 



OF THE HOLY GHOST. 13& 



CHAP. VIII. 



OF THE HOI! GHOST* 



Of the Holy Ghost. 

THE Holy Ghost hath two offices : First, He is a Spirit of Grace, that 
maketh God gracious unto us, and to receive us as his acceptable children 
for Christ's sake. Secondly, He is a Spirit of Prayer, that prayeth for 
us, and for the whole world ; to the end that all evil may be turned from 
us, and that all good may happen towards us. The Spirit of Grace 
teacheth people ; but the Spirit of Prayer prayeth, That God's name may 
be hallowed. 

It is a wonder that one thing only is accomplished various ways. It is 
one thing to have the Holy Spirit as a spirit of prophecy, and it is another 
thing to have the revealing of the same; for many have had the Holy 
Spirit before the birth of Christ, and yet notwithstanding he was not 
revealed unto them. 

We do not separate the Holy Ghost from faith ; neither do we teach 
that he is against faith ; for he is the certainty itself in the Word, that 
maketh us sure and certaiu of the Word ; so that, without all wavering or 
doubting, we certainly believe that it is even so and no otherwise than as 
God's Word saith and is delivered unto us. But the Holy Ghost is given 
to none without the Word, but through the Word. 

At the time of this discourse, Doctor Hennage said to me, Sir, you say 
that the Holy Spirit is the certainty in the Word towards God, that is, 
that a man is certain of his own mind and opinion ; then it must needs 
follow, that all sects have the Holy Ghost, for they will needs be most 
certain of their doctrine and religion. 

To which I answered him and said, Mahomet, the Pope and Papists, 
the Antinomians, and other sectaries, have no certainty at all, neither can 
they be sure of these things ; for they depend not on God's Word, but on 
their own righteousness : they have nothing upright, they construe and 
make glosses, they understand God's Word according to their human and 
natural sense and reason. And when they have done many and great 
works, yet they always stand in doubt, and think thus, Who knoweth, 
whether this which we have done be pleasing to God or no ; or whether 
we have done works enough or not ? They must continually think with 
themselves, We are still unworthy, &c. 

But a true Christian is sure and certain, and saith, I regard nothing 
these doubtings ; I neither look upon my holiness, nor upon my unwor- 
thiness, but I believe in Jesus Christ, who is both holy and worthy ; and 
whether I be holy or unholy, yet I am sure and certain, that Christ giveth 
himself (with all his holiness, worthiness, and what he is and hath) to be 



136 dr. luther's familiar discourses. 

mine own- For my part, I am a poor sinner, and that I am sure of out 
of God's Word. 

Therefore, the Holy Ghost only and alone is able to say, Jesus Christ, 
is the Lord ; the Holy Ghost teacheth, preacheth, and declareth Christ, all 
others do blaspheme him. 

The Holy Ghost goeth first and before in what pertaineth to teaching- j 
but in what concerneth hearing, the Word goeth before, and then the 
Holy Ghost followeth after. For we must first hear the Word, and then 
afterwards the Holy Ghost worketh in our hearts : he worketh in the 
hearts of whom he will, and when he pleaseth. To conclude, the Holy 
Ghost worketh not without the Word. 

At what Time the Holy Ghost began to finish his Office. 

THE Holy Ghost began his office and work openly on Whitsunday; for 
he gave the Apostles and Disciples of Christ a true and certain comfort in 
their hearts, and a secure and joyful courage, insomuch that they regard- 
ed not whether the world and the devil were merry or^sad whether they 
were friends or enemies, were angry or laughed. They went in all security 
up and down the streets of the city, and doubtless they had these, or the 
Jike thoughts : We regard neither Annas nor Caiaphas, neither Pilate nor 
IJerod; they are nothing worth, but we are all in all; they altogether are, 
our subjects and servants, and we their lords and rulers, &c. 

So went the loving Apostles on, and proceeded with all courage, without 
asking any leave or licence. 

They asked not first, whether they should preach or no; or whether the 
priests and people would allow thereof? O no! They went on boldly, they 
opened their mouths freely, and reproved all the people (both rulers and 
subjects) as murderers, as wicked wretches and traitors, who had slain 
the Prince of Life. 

And indeed such a spirit was very needful and necessary at that time 
for the Apostles and Disciples (even to this day it is needful for us) ; for 
our adversaries do now accuse us, as they did the Apcslles, as rebels, as 
disturbers of the peace of the Church : or whatsoever evil happeneth, that, 
say they, have we done, or are the cause of the same. 

Our adversaries cry out, and say, In Popedom it was not so evil as it is- 
since this doctrine came in; now we have all manner of mischiefs, dearth, 
wars and the Turks. 

They lay all the fault in our preaching, and, if they could, would charge 
us of being the cause of the devil's falling from heaven; yea, that we had 
crucified and slain Christ also. 

Therefore the Witsuutide sermons of the Holy Ghost, are very needful 
for us, that thereby we may be comforted, and with boldness may contemn 
and slight such blaspheming, and that the Holy Ghost may put boldness 
and courage into Our hearts, that we may stoutly thrust ourselves forward, 
let who will be offended, and let who will reproach us: and although sects' 
and heresies arise, yet we may not regard the same Such a courage 
there must be that careth for nothing, but boldly and freely to acknow- 
ledge and to preach Christ, who of wicked hands was crucified and slain. 

For the manner and nature of a preached Gospel, is offensive in all pla- 
ces of the world, and is rejected and condemned. 

If the Gospel might not offend and anger neither citizen nor country- 
man, neither Prince nor Bishop, then it would be a fine and an acceptable 
preaching, and well might be tolerated, and people would willingly hear 
aud receive it with pleasure and delight. But seeing it is such a kind of 
preaching which maktth people angry (especially the great, and powerful, 



$F THE HOLY GHOST. 137 

and deep-learned ones of the world), so that great courage is necessary., 
and the Holy Ghost to those that intend to preach the same. 

It was indeed an undaunted courage in the poor fishers (the Apostles) 
to stand up and preach in such sort, that the whole council at Jerusalem 
were offended thereat, and thereby to bring upon them the wrath and dis- 
pleasure of the whole government of the spiritual and temporal state, yea, 
of the Roman Emperor himself; and, which is more, to open their 
mouths so wide, as to say, Ye are all traitors and murderers, kc. Truly, 
the same could not have been done without the Holy Ghost. 

Therefore, the sermons appointed for Whitsuntide, of the Holy Ghost, 
should be also our comfort and joy, and should put courage into our 
hearts at this time to preach undauntedly, and not to regard the anger of 
the world, but that we should venture our all, and be ready to suffer for 
Christ's sake. 

It was a great wonder that the High Priest, together with Pontius 
Pilate, did not cause those Preachers that hour to be put to death. For 
it sounded much of rebellion against the spiritual and temporal goveriir- 
ment ; yet, notwithstanding, both High Priests and Pilate must be struck 
with fear, even where no fear was, to the end that God might shew his 
power in the Apostles' weakness. 

This is the manner of the Church of Christ, it goeth on in apparent 
weakness ; and yet in weakness there is such mighty strength and power, 
that all the worldly wise and powerful must stand amazed thereat and 
fear. 

What the Holy Ghost is. 

IT is witnessed by holy Scripture that the Holy Ghost is he that 
maketh alive, and together with the Father and the Son is worshipped, 
and with them is honoured. 

Therefore the Holy Ghost, of necessity, must be true and everlasting- 
God with the Father and the Son in one only essence. For if he were not 
true and everlasting- God, then could not be attributed and given unto him 
the divine power and honour, that he maketh alive, and that together with 
the Father and the Son he is worshipped and glorified, touching which 
point the Fathers powerfully did set themselves against the Heretics, and 
out of Holy Scripture stoutly maintained the same. _ 

The Holy Ghost is God everlasting, as we acknowledge and believe 
in our Christian faith. Our Saviour Christ giveth unto him sundry names 
•and titles : First, He calleth him. a Reprover, " Who reproveth the World 
of sin," &c. Secondly, a Comforter. Thirdly, a Spirit of Truth. Fourthly, 
that he proceedeth from the Father ; in each particular it appears that he 
is true and eternal God with the Father and the Son. Fifthly, that he 
witnesseth of Christ, &.c. 

Wherewith the Holy Ghost comforteth, and from whence he is called 

a Comforter, 

ANSWER : The world (saith Christ) will excommunicate and kill you 
as Heretics and Rebels, and will think they do right therein ; yea, that 
therein they do God good service ; ye must be held in the wrong, so 
that every man will say, O ! these Heretics are served rightly, Who would 
wish them better ? As then you will be weak in your consciences, and 
oftentimes will think with yourselves, Who kuoweth whether we have 
done right or no ? Surely, we have done too much; so that ye will be 
held to be in the wrong both oefore the world and in your own consciences. 

As if Christ should say. Son or Daughter be of good cheer ; forasmuch 

S 



138 dr. luther's familiar discourses. 

as I know how it will go with you, namely, that you shall find comfort 
neither in the world, nor from yourselves: therefore I will not forsake 
you, nor suffer you to sink in such need ; but when all comfort in the 
world is gone, and when ye are terrified and dismayed, then I will send 
unto you the Holy Ghost, the true Comforter ; he shall cheer up your 
hearts again, and shall say unto you, Be of good comfort, and faint not ; 
do not regard nor care for the censure of the world, nor what your own 
thoughts are, but hold ye fast on that which I say. The Holy Ghost is 
a Comforter, and not a breeder of sorrow ; for where sorrow and heaviness 
is, there the Holy Ghost is not at home. The devil is a spirit of fear and 
frighting, but the Holy Ghost is a Comforter. 

Why the Holy Ghost is called the Spirit of Truth, 

ANSWER : The Holy Ghost is not such a Comforter as the world is, 
where neither truth nor constancy is : but he is a true, an everlasting, 
and a constant Comforter, without deceit and lies ; he is one whom no 
man can deceive. 

Wherefore is He called a Witness f 

ANSWER : Because he beareth witness only of Christ and of none 
other ; without this witness of the Holy Ghost concerning Christ, there 
is no true nor constant comfort. Therefore it resteth all on this, that we 
take sure hold on the text, and say, I believe in Jesus Christ, who died 
for me ; and I know that the Holy Ghost (who is called, and is a witness 
and a Comforter) doth preach and witness (in Christendom) of none, but 
only of Christ, therewith to strengthen and comfort all sad and sorrowful 
hearts. Thereon will I also remain, and will depend upon none other for 
comfort. 

Herein it is needless to give credit and to believe what man saith ; for 
our blessed Saviour Christ himself preacheth and witnesseth in most loving 
and sweet sort, that the Holy Ghost is Everlasting and Almighty God. 
Otherwise he would not have directed his commission and command in 
that form and way, where he saith, " Go, and teach all nations, and bap- 
tize them in the name of the Father, of the Son, and of the Holy Ghost, 
and teach them to keep and observe all things whatsoever I have com- 
manded you," Matt, xxviii. But seeing he directeth his commission in 
such sort with express words, it must needs follow, that the Holy Ghost is 
true, eternal God, equal in power and might with the Father and the Son 
without all end. Otherwise Christ Would not have set and placed him 
next and with himself and the Father in such a work as the remission of 
sins and everlasting life. Likewise Christ saith also, " And I will pray 
the Father, and he shall give you another Comforter, that he may abide 
with you for ever; Even the Spirit of Truth, whom the world cannot 
receive, because it seeth him not, neither knoweth him." Mark well, I 
pray; this sentence ; for therein we find the difference of the Three Per- 
sons distinctly held out unto us. " I," says Christ, " will pray the Father 
and he shall give you another Comforter." Here we have Two Persons, 
Christ the Son that Prayeth, and the Father that is prayed unto. Now 
if the Father shall give such a Comforter, then the Father himself can- 
not be that Comforter ; neither can Christ (that prayeth) be the same. 
Insomuch that very significantly the Three Persons herein are plainly 
pictured and pourtrayed unto us. For even as the Father and the Son are 
two distinct and sundry Persons; Even so, the third person of the Holy 
Ghost is another distinct Person, and yet notwithstanding there is but one 
only everlasting God. 



OF SINS. 



1-39 



Christ teacheth, John xv. where he 
saith, " But when the Comforter is come, whom I will send unto you from 
the Father, even the Spirit of Truth, which proceedeth from the Father, 
he shall testify of me," &c. 

In this place Christ speaketh not only of the office and work of the 
Holy Ghost, but also of his essence and substance, and saith, " He pro- 
ceedeth from the Father ;" that is, His proceeding is without beginning-, 
and is everlasting-. Therefore the Holy Prophets do attribute and give un- 
to him this title, and do call him, " The Spirit of the Lord," Joel ii. 



Reflections on Chap. 8. — -Happy, only happy, are they who have 
the Spirit of God ; to teach them, to guide them into all truth : to bear 
witness with their spirits that they are the children of God. — If children, 
then heirs, heirs of God, and joint heirs with Jesus Christ. O! then, let 
us look up to this holy Spirit of Power for fresh supplies of immortal 
strength, that we may proceed on our heavenly way rejoicing ; that we 
may hold on, and hold out to the end of that, and finally obtain the pur- 
pose of all grace in the enjoyment of eternal Glory. 



CHAP. IX. 



F §IK§. 



Of the Difference between Original and Actual Sins. 

NONE of the Fathers of the Church made mention of Original Sin un* 
til Austin came, who made a difference between Original and Actual Sin ; 
namely, that Original Sin is to covet, lust, and desire, which is the root 
and cause of Actual Sin ; such lust and desire in the Faithful, God for-, 
giveth, and imputeth it not unto them, for the sake of Christ, seeing- they 
resist the same by the assistance of the Holy Ghost. According- to St, 
Paul, Rom. viii. where he saith, " If ye Jive after the flesh, ye shall die ; 
but if ye through the Spirit mortify the deeds of the body, ye shall live." 
Here we have a very clear difference between saints and sinners. 

To Sin against the known Truth. 

MANY there are of the Papists and others who do oppose the known 
truth. St. Paul saith, " A man that is an Heretic after the first and 
second admonition, reject," knowing* that he that is such is subverted, and 
sinneth, being condemned of himself. And Christ saith, " Let them alone, 
Ihey are blind leaders of the blind," &c. Therefore if one err through 
ignorance, such will be instructed ; but if he be hardened and will no 

S 2 



140 DR. luther's familiar discourses. 

yield to the truth, like unto Pharaoh, who would not acknowledge his 
sins, nor humble himself before God, and therefore was destroyed in the 
Red Sea. Even so God will destroy every obdurate and impenitent 
sinner. 

Of Sins against the Holy Ghost, 
SINS against the Holy Ghost are 1st, Presumption ; 2d, Despair - r 
3d, To oppose and condemn the known truth ; 4th, Not to wish well, 
but to grudge oue's brother or neighbour the grace of God ; 5th, To be 
hardened ; 6th, Impenitency. 

Touching the Difference of Sins. 

AT the Imperial Assembly held at Augsburgh, anno 1530, when the 
Confession of the Protestants was read before the Emperor, and all the 
States of the Empire, there William Duke of Bavaria (who vehemently 
opposed the Doctrine of the Gospel) asked Doctor Eck, and said, Sir, 
may we overthrow this Doctrine out of the Holy Scripture ? Then said 
Doctor Eck, No ; by the Holy Scriptures we cannot, but by the Fathers 
we may ; whereupon the Cardinal Albertus said to the Duke, Behold how 
finely our Divines stand to us. The Protestants (said he) have their doc- 
trines out of Holy Scripture ; but we have ours without the Scriptures. 

The same Bishop said at that time, touching an agreement between 
the Protestants and Papists, Ah ! said he, what agreement can be made ? 
the Protestants have one article, which we never can confute (though 
all the rest were false) ; namely, that of Matrimony. These confessions 
of theirs encourage us greatly. Therefore to speak according to Scrip- 
ture, all this is truly called wilful sinning. For we are all sinners by na- 
ture ; we are conceived and born in sin ; sin has poisoned us through and 
through ; we have from Adam a will, which continually setteth itself 
against God, except by the Holy Ghost it be renewed and changed. Of 
this neither the philosophers nor the lawyers know any thing ; therefore 
they are justly excluded from the circuit of divinity, not grounding their 
doctrine upon God's Word. 

There are three sorts of Ignorance, one is called Invincible ; the second, 
Gross ; the third, Wilful. Invincible Ignorance is, when one knows no- 
thing of the laws described, whether human or divine. This ignorance all 
Heathen nations are in, Inasmuch as they neither know nor believe that 
God is Three in Person and was made man. Therefore they are held 
innocent by worldly wise people ; but in Divinity they are not so, for St. 
Paul saith, " They are all gone out of the way," &c. And Death passed 
upon all men, for all have sinned ; that is upon all, yea, even upon little 
children and sucklings. 

Gross ignorance is when one has no desire to learn ; such is justly igno- 
rant; that is, he is not altogether innocent, though he is in some degree. 

But ignorance, which is affected and indulged, is, when one wilfully 
will not know a thing ; this the lawyers do call, wicked craftiness, as now 
our Papists are. 

Of the greatest Sins which are committed against God. 

THE greatest sins which are committed against God, are the violations 
of the first Table of the I aw. No man understandeth nor feeleth these 
sins, but he only that hath the Holy Ghost and the grace of God. There- 
foie people are secure, and although such do draw God's wrath upon 
them, yet they flatter themselves that they still remain in God's favour. 
Ye* tin y corrupt the Word of God, and condemn the same ; yet they 



OF SINS. 141. 

think, they do that which is pleasing- to God, and do him special ser- 
vice. As for example : Paul thought not otherwise ; for he held the La vr 
of God to be the highest and most precious treasure on earth, as we do the 
Gospel. He would venture life and blood to maintain it ; and he thought 
he wanted neither understanding-, wisdom, nor power. 

But before he could rightly look about him, and thought his cause most 
sure, then he heard another lesson, he got another manner of commission, 
and it was told him plainly, That all his works, his actions, his diligence 
and zeal were quite against God, Yet notwithstanding, his doings carried 
the best and fairest lustre and respect, by the learned, and seemingly holy 
people, insomuch that they must say, Paul dealt therein uprightly, and 
performed divine and holy works in shewing- such zeal for God's honour 
and for the Law. 

But God struck him on the ear, that he fell to the ground, and must hear, 
" Saul, Saul, why persecutest thou me ?" As if he should say, Saul, 
even with that which thou thinkest to do me service, even with the - same 
thou dost nothing- else but persecute me, as my greatest enemy ; and it is 
true, Thouboastest that thou hast my Word, that thou understandest the 
Law, and wilt earnestly defend and maintain the same, thou receivest 
witness and authority from the Elders and Scribes, and in such thy con- 
ceit and blind zeal thou proceedest. 

But know, That in my law I have commanded, That whoso taketh my 
name in vain, the same shall die. Thou, Saul, takest my name in vain, 
therefore thou art j ustly punished. 

That Paul had broke the third command, his works and actions plainly 
prove For he persecuted the Son of God, the true Messiah, or Christ, 
who is the Word, and is called the name of God. 

This argument Paul could not unloose ; therefore, must he creep to the 
Cross, must be ashamed of his proceedings, and say, I have not rightly 
understood the Law of God ; he must acknowledge and confess his great 
sins, his unjust dealing, his unbelief, his corrupt understanding and blind- 
ness ; he must pronounce his own sentence, and say, I am rightly served. 
Therefore he saith, Lord, what wilt thou have me to do ? Mark, this man 
was a master in the Law and Moses, and yet now asketh, What he 
should do ? 

That the greatest and ?nost common Sin, is, the Contemning of 

God's Word. 

BESIDES these and great grievous sins, we have within us many tilings 
which is against our Lord God, and which justly displeaseth him ; such 
as anger, impatience, covetousness, lust, hatred, malice, and other vice?. 
These are g-reat sins, which every where in the world go on with power, 
and get the upper hand. Yet these are nothing in comparison of Con- 
temning- of God's Word; yea, all those sins would remain uncommitted, 
if we did but love and reverence the same. But alas ! we find the con- 
trary, and that the whole world is drowned in this sin. No man giveth a 
fillip for the Gospel, but all do snarl at and persecute it, yet they hold the 
same for no sin. In like manner I behold with wonder in the Church, 
that among the hearers, one goeth this way, another that way ; and 
among so great a multitude, there are few, that come there with intent to 
mark what is delivered in the sermon. Moreover, this sin is so common, 
that people will not confess and acknowledge the same to be like other 
sins ; every one holdeth it for a slight thing to hear without attention, and 
not diligently to mark, learn, and inwardly digest the same. It is not 
so about other sins ; as murder, adultery, thieving, &e. For, after these 



142 du. luther's familiar discourses. 

sins, in due time cloth follow grief or sorrow of heart, and would wish they 
had not been committed. But not to hear God's Word with diligence, 
yea, to contemn, to persecute it, of this man maketh no account. There- 
fore, it is a sin so fearful, for the committing- of which both land and peo- 
ple must be destroyed. For so it went with Jerusalem, with Rome, 
Greece, and other kingdoms. 

In this manner went it also with the Christians towards the East, in those 
excellent, great and fair countries, which now the Turk hath brought un- 
der his rule. Hungary is now likewise almost gone, where God's Word 
hath been, and is contemned, therefore they must now hear the Turk with 
his Alcoran. 

We Germans, and other nations, will not hear nor suffer the Gospel, 
therefore we must suffer the devil's sects, the Antinomians, and other se- 
ducers ; for so it must go where God's Word is despised and will not be 
heard. And seeing that the same is the highest and greatest sin, so be- 
longeth thereunto the greatest and sharpest punishment. 

Of the Difference of the Pharisee's and the Publican's Sins, 
CHRIST well knew how to make a difference of sins ; for we see in the 
Gospel, how harsh he was towards the Pharisees, by reason of their great 
hatred and envy against him and his Word. But, on the contrary, how 
mild and friendly he shewed himself towards the woman which was a sin- 
ner. This envy will needs rob Christ of his Word, for he is a bitter enemy 
unto him, and in the end will crucify him. But the woman, as the great- 
est sinners, taketh hold on the Word, heareth Christ, and believeth that he 
is the only Saviour of the world ; she washeth his feet, and anointeth him 
with a costly water: from whence Christ said to the Pharisee which invi- 
ted him, "Thou hast given me no kiss," &c, Therefore, let us acknow- 
ledge ourselves to be sinners, and not proud and puffed-up saints. 

Example — -That Godforgiveth Sins. 

LET us not think ourselves more just than was the poor sinner and 
murderer of the Cross. I believe, if the Apostles had not fallen, they would 
not have believed the Remission of Sins. Therefore when the devil up- 
braideth me touching my sins, then I say although I am a great sinner, 
yet I have not denied Christ my Saviour, as you have done. In such in- 
stances the Forgiveness of Sins remaineth confirmed. And although the 
Apostles were sinners, yet our Saviour Christ always excused them (as 
when they plucked the ears of corn) ; but on the contrary, he jeered the 
Pharisees touching the paying of tribute, as he commonly shewed his dis- 
approbation of them ; but the disciples he always comforted, as Peter, 
where he saith, "Fear not, thou shalt henceforth catch men." 

That God leaveth no Sins unpunished which are not acknowledged and 

confessed. 

NO sinner can outrun his punishment, except he be sorry for his sins, 
as experience teacheth. For although one escapeth scot-free, yet at last 
he will be snapped, as the Psalm saith, "God indeed is still judge on 
earlh :" that is, He suffereth no evil to go unpunished. 

Our Lord God is never mere displeased, than when we will defend and 
maintain our sins, as Saul did ; for the sins which are not acknowledged, 
are against the first table of the law; but they which are acknowledged, 
are against the second table. Saul sinned against the first, but David sin- 
ned against the second. Such come easily to right again, through repen- 
tance. But the other, that sin against the first table, do not (or very sel- 



OF SINS. 143 

dom) recover again; for they will not acknowledge that they have done 
amiss. 

Our Lord God suffereth the ungodly io be surprised and taken captive 
in very slight and small things, when they think not of it, when they are 
most secure, and live in delight and pleasure, in springing and leaping for 
joy. In such a manner was the Pope surprised by me, in and about his 
indulgences and pardons, which was altogether a slight thing. ^The Vene- 
tians, likewise, were taken napping by Emperor Maximilian. 

That which falleth in Heaven is devilish, but that which stumbleth on 
earth is human. 

Of the Signs that God hath forgiven us our sins. 

GOD forgiveth sins merely out of grace for Christ's sake : but we must 
not abuse the grace of God. God hath given signs and tokens enough, 
that our sins shall be forgiven ; namely, the Preaching of the Gospel, 
Baptism, the Lord's Supper, and the Holy Ghost into our hearts. 

Now it is also needful that we evidence by our works that we have re- 
ceived the Forgiveness of Sins, by each forgiving the faults of his brother. 
There is no comparison between God's remitting of sins, and that of ours. 
For what are one hundred pence, in comparison of ten thousand pounds 
(as Christ saith) ; nothing at all ? And although we deserve nothing by 
our forgiving, yet we must forgive, that thereby we may prove and give 
testimony, that we from God have received Forgiveness of our sin. 

To believe the Forgiveness of Sins, maketh one saved. 
I REMAIN still wholly upon this article of the Remission of Sins; I 
yield nothing at all the Law, nor to all the devils. Whoso can but believe 
the Forgiveness of his Sins, the same is a happy creature. 

That Christ forgiveth right and true Sins. 

AS I was a friar in the monastery at Erffurt I wrote to Doctor Staupitz 
thus, my sins, sins, sins, ! Whereupon he made me this answer, Thou 
wouldst fain be without sins, and yet thou hast no right sins, as murdering 
of Parents, public blaspheming, contemning of God, adultery, &c. Thou 
must have a register, wherein are written and noted right and true sins, 
if thou wilt have that Christ shall help thee; thou must not trouble thyself 
about such puppy-sins, nor make out of every Bombard a sin- — This was 
a comfortable priest, tit for the devil. 

Against Temptations. 

IF thou art tempted, by reason of thy sins, in that thou art a sinner, 
an I hast incurred God's anger against thee, then confess the same, and 
say, Yea, it is, alas ! too, too true, that I am a great sinner, but God is far 
greater than my sins; I will neither add greater sins to those which I have 
already committed, nor will 1 deny the seat of grace, my Lord and Saviour 
Jesus Christ. 

God did not cast in David's teeth the sixth and seventh commandments, 
by reason of his murder and adultery, but that for his sake the name of 
God by the Gentiles was blasphemed, Sec. for that is the most displeasing 
to God. 

Manassees shed so much blood in Jerusalem, that it swam aloft, as the 
Scripture saith. But when he confessed them, and said, I have sinned; 
then the Lord, out of grace, forgave him. God said also, touching Ahab, 
he hath humbled, or bowed himself before me. Therefore, during his 
life, he was spared from punishment; he was an abominable wicked wretch. 



144 BR. LUTHER'S FAMILIAR DISCOURSES. 

If Elias had not fled from him, he had also slain him, Most excellent 
examples there are of God's mercy. 

That the Forgiveness of sins must pass through all things. 

The law doth justify in no state, calling and art; impossible it is that 
every thing should go on in a straight line according to the Law, as we see 
in the grammar which is taught in schools; no rule is so common, which 
hath not an exception. Therefore, the forgiveness of Sins is needful 
through life, and is held out in all arts and sciences. 

The forgiveness of sins is declared only in God's Word, and there we 
must seek it ; for it is grounded on God's promises. God forgiveth thee 
thy sins, not because thou feelest them and art sorry, for that doth sin 
itself produce, and can deserve nothing ; but he forgiveth thy sins because 
he is merciful, and because he hath promised to forgive for Christ's sake, 
his dearly beloved Son, and caused his word to be applied to thee : namely, 
^ Be of good cheer, thy sins are forgiven ihee." 

Of the secureness of Sinners. 

WHEN God said to Cain, "If thou do well, shalt thou not be ac- 
cepted ? And if thou doest not well, sin lieth at the door." He there- 
with sheweth the sejeureness of sinners, and he speaketh with him as with 
the greatest hypocrite, and poisoned Capuchin friar ; and as if Adam 
should say, Thou hast heard how it went with me in Paradise ; I also would 
willingly have hid my offeuce with iig leaves, and did lurk behind a tree, 
but know, good fellow, our Lord God will not be deceived, the fig leaves 
would not serve the turn, &c. 

Ah! it was, doubtless, to good Adam, a smarting and a sorrowful task, 
in that he was compelled to exclude, to banish, and to prescribe his first- 
begotten and only son, to hunt him away and to drive him out of his house, 
and to say, Depart from me, and come no more in my sight ; I still feel 
what I have already lost in Paradise, I will lose no more for thy sake ; I 
will now with more diligence, take heed to my God's commandments. 
And no doubt Adam afterwards preached with earnest diligence. 

These two sins, Hatred and Pride, do deck and trim themselves, like as 
the devil clothed himself in the godhead. Hatred will be god-like; Pride 
will be truth. These two are right deadly sins : Hatred, is killing ; Pride, 
is lying. • 

Of the Akcnowledgment of Sins. 

IT can be hurtful to none to acknowledge and confess their sins. Have 
wa done this or that sin, what then ? Let us freely in God's name acknow- 
ledge the same, and not deny it ; let us not be ashamed to confess, but let 
us from our hearts say, O Lord God ! I am such and such a sinner, &c. 

And although thou hadst not committed this or that sin, nevertheless, 
thou art an ungodly creature ; and if thou hast not done that sin which 
another hath done, so hath he not committed that sin which thou hast done ; 
therefore cry quittance one with another. It is even as one said that had 
young wolves to sell, he w r as asked, which of them w r as the best ? He 
answered and said, If one be good, then they are all good, they are like 
one another. If thou hast been a murderer an adulterer, or a drunkard, 
&c. so have I been a blasphemer of God, because for the space of fif- 
teen years together, I was a Friar, and have blasphemed God with cele- 
brating that abominable idol the Mass. It had been better for me that I 
had btea a partaker of other great wickednesses instead of the same : but 



OF SINS. 



145 



what is done cannot I* undone ; he that hath stolen, let him henceforward 
steal no more. 

Sins distinguished. 
THE sins of common simple people are nothing in regard of the sins 
which are committed by great and high persons, that are in spiritual and 
temporal offices. What are the sins done by a poor wretch, that accord- 
ing to law and justice is hanged ; or the offences of a poor whore, to be 
compared to the sins of a false teacher, who daily make away with many 
poor people, and killeth them both in body and soul ? But such sins 
which are committed against the first Table of God's Ten Commandments, 
are not so much regarded by the world, as those which are committed 
against the second Table. 

Of Sins of Blasphemy. 
WHEN the devil bloweth into my breast that Christ is not gracious un- 
to me, the same is a sin of blasphemy ; for God hath promised and earnest 
]y commanded, that we shall expect forgiveness of sins only of this Christ; 
he that will not, maketh God a liar ; but I must talk with the devil in 
this manner, and say, Although I am a sinner and unrighteous, yet 
Christ is righteous, in him do I believe, he bestoweth.all his righteousness 
upon me. 

That Sins do grow and increase. 
In the eighty-sixth year of Abraham's age Ishmael was born, and before 
he attained to ninety-nine years, Sodom and Gomorrah were destroyed, so 
soon did sin increase and got the upper hand in those five cities : even as 
now the wickedness of mankind in a short time is grown so great, and ri- 
sen to that height, that I dare presume to say, the world cannot continue 
many hundred years longer. Sodom and Gomorrah were consumed in the 
488th year after the deluge of Noah. 

Of Original Sins in Christians. 

ORIGINAL sin, after regeneration is like to a wound that beginneth 
to heal; and though it be a right wound, yet it is healed, and in continual 
practice of healing, though it still runneth and be sore. 

In such a manner original sin remaineth in Christians until they die, yet 
it is mortified and continually dying. The head thereof is crushed ija 
pieces, so that it cannot accuse or condemn us. 

Of the Picture of God's Mercy. 

GOD hath pictured and placed before our eyes many strong examples 
of his mercy shewn towards the godly that sorely fell and grossly sinned, 
among whom Adam is the first; afterwards others, as David, Job, Jere- 
miah, &c. who cursed the day of their birth. But this word, cursing, in 
the Hebrew tongue soundeth not so harsh as it doth in the High German 
language, but it is more mild than to wish evil and mischief; it soundeth 
in Hebrew, as might we say, misfortune befall thee. 

Of Presumption. 

NOTHING is more hurtful, than when one presumeth, flattereth, and 
dreameth, that he believeth and understandeth the Gospel. 

Reflections on Chap. 9. — See here in the fall of Adam the source 
of all our woes: for Sin is the cause of all those judgments which have 

T 



146 dr. luther's familiar discourses, 

desolated the world ; and of all the personal and domestic calamities whiclv- 
have rendered this earth a vale of tears. In consequence of original and 
actual transgressions, man is in a hopeless state, and without a divine in- 
terposition must perish for ever. But thanks be to God for the Revelation 
of a Redeemer who came to seek that which was lost. 



CHAP. X. 



F F R "JE IE = W . I 1L 3L« 



Of the Name of Free-Will. 

THE very name, Free-will, was odious to all the Fathers. I, for my 
part, do yield that God hath given to mankind a free-will, but here is the 
question ; Whether the same freedom be in our power and strength, or 
no? We may very fitly call it a subverted, a perverse, and a fickle wa- 
vering will ; for it is only God that worketli in us, and we must suffer and 
be subject to his pleasure. Even as a potter out of his clay maketh a pot or 
vessel, either for honour or dishonour. Just so is it with our free-will, 
only to suffer and not to work, which standeth not in our strength : for we 
are not able to do any thins that is good in divine causes. . 

I oftentimes have been directly resolved to live uprightly, and to lead a 
true godly life, and to set every thing aside that would let or hinder, but it 
was far from being put in execution ; even as it was with Peter, when he 
sware he would lay down his life for Christ. 

I will not lie nor dissemble before my God, but will freely confess, T am, 
not able to effect that good which I do intend, but must expect the happy 
hour when God shall be pleased to meet me with his grace. 

The will of mankind is either presumptious or despairing. No human 
creature can satisfy the law. For the law of God discoursed! with me as 
it were after this manner : Here is a great, a high, and a steep moun- 
tiin and thou must go over it, whereupon my flesh and free-will saith, I 
wiH sro oyer it; but my conscience saith, thou canst not go over it: then 
cometh despair, and saith, If I cannot, then I must forbear. In this sort 
doth the law work in mankind either presumption or despair ; yet never- 
theless, the law must be preached and taught ; for if we preach not the 
law, then people grow rude and secure; but if we preach it, then we 
hiake them afraid. 

Of the Ability of Free-will. 

SAINT Austin write th, that free-will, without God's grace and the Holy 
Ghost can do nothing but sin; which sentence sorely presseth and troub- 
leth the school-divines. They say, Austin spake Hyperbolice, and too 
ranch • for they understand that part of Scripture to be spoken only of 
those people which lived before the deluge, where God saith, "And God saw 



OF FREE-WILL, 147 

that the wickedness of man was great in the eaitb, and that every imagi- 
Kation of the thoughts of his heart was only evil continually," &c. Where- 
as he speaketh in a general way which these poor school-divines do not 
see, neither what the Holy Ghost saith soon after the deluge, almost the 
same words as before "And the Lord said in his heart, I will not again curse 
the ground any more forman's sake, for the imagination of man's heart is 
evil from his youth," &c. 

Therefore we conclude in general, that man, without the Holy Ghost 
and God's grace, can do nothing but sin ; he proceedeth therein continually 
without intermission, and from one sin falleth into another. Now, if man 
will not suffer wholesome doctrine, but contemneth the all-saving word, 
and resisteth the Holy Ghost, then through the effects and strength of his 
free-will he becometh God's enemy; he blasphemeth the Holy Ghost, and 
presently followeth the lusts and desires of his own heart, as examples in 
-all times do clearly shew. 

But we must well and diligently weigh the words which the Holy Ghost 
speaketh through Moses, for he saith not slightly, the thoughts, of man 
are evil, but, every imagination of the thoughts of his heart is evil con- 
tinually : insomuch, that what a man is able to conceive with his 
thoughts, with his understanding and free-will with highest diligence, the 
same is evil, and not once or twice, &c. but it is evil continually ; that 
is, always from time to time : and without the Holy Ghost, man's reason, 
his will and understanding is without the knowledge of God; and to be 
without the knowledge of God, is nothing else than to be ungodly, to 
wal^c in darkness, and to hold that for best which is directly worst. 

But I speak only of that which is good in divine things according to the 
Holy Scripture; for in this case we must make a difference between that 
which is temporal, and that which is spiritual, between policy and divini- 
ty ; for God doth also allow of the government of the ungodly, and doth 
reward their virtues, yet only so far as belongeth to this temporal life ; 
for man's will and understanding conceiveth that to do good which is ex- 
ternal and temporal , yea also, it taketh the same to be not only good, but 
the best and chiefest good. 

But when we Divines deal about Free-will, we demand what man's 
Free-will is able to accomplish in divine and spiritual matters, not in 
outward and temporal affairs : and we do directly conclude, that man, 
without the Holy Ghost, is altogether wicked before God, although he 
were decked up and trimmed with all the virtues of the Heathen, and had 
all their works. 

There are indeed fair and. glorious examples in the histories of the Hea- 
thens touching many virtues ; that they were fine and temperate, and lived 
chaste lives ; they were bountiful, they loved their country, parents, 
wives, children ; they were men of courage, and behaved themselves 
courteous and friendly. 

But, I say, that the very ideas of mankind concerning God, concerning 
the true worshiping of God, and concernning God's will, are altogether 
stark blind and darkness. For the light of human wisdom, reason, and 
understanding (which alone is given to man,) comprehendeth only what is 
good and profitable outwardly. 

And although we see that the Heathen Philosophers now and then did dis- 
pute touching God, and of his wisdom, wherewith he ruleth all things 
very pertinently (insomuch as some have made Prophets of Socrates, 
of Xenophon, of Plato, &c), yet, notwithstanding, because they knew 
not that God sent his Son Christ to save sinners; therefore, such fair, 
glorious, and wise-seeming speeches and disputations are nothing else 

T 2 



148 dr. luther's familiar discourses. 

but mere blindness and ignorance, according to the true sense of the afore- 
said Scripture, which expressly saith, all the imaginations of the thoughts 
of man's heart is evil continually. 

Another Discourse of Free-will. 

AH, Lord God ! why should we boast of our Free-will, as if it were 

able to do any thing in divine and spiritual matters were they never so 

small ? For when we consider what horrible miseries the devil hath 

brought upon us through sin (which are innumerable and monstrous), 

then we might shame ourselves to death. 

*" For first, free-will did lead us into original sin, and brought death upon 
us; afterwards, upon sin followed not only death, but also all manner of 
mischiefs, as we daily find in the world ; such as murder, lying, deceiv- 
ing, stealing, and other evils, insomuch that no man is in safety the 
twinkling of an eye, neither in body nor goods which always do hover and 
stand in danger. 

And besides these evils, there is yet a greater (as is noted in the Gos- 
pel), namely, that people are possessed of the devil, who maketh them 
mad and raging, so that by reason of sin, the generation of mankind is 
nothing else but the habitation of devils. For there lieth on our necks 
everlasting death and God's wrath. Moreover we are never in quiet, but 
are plagued here on earth both in body and soul. 

Now what goodness can such a spoiled and poisoned creature think, 
much less perform, that might be pleasing to God. in divine and spiritual 
matters which concern the salvation of our souls. 

In temporal things which pertain to body and wealth, and to this life, 
as to govern land and people, to rule in house-keeping, &c. Free-will 
may do something that hath a shew and respect before men ; but every 
thing that proceedeth not out of faith is sin, saith St. Paul. 

We know not rightly what we became after the fall of our first parents : 
what from our mothers we have brought with us. For we have brought 
altogether a confounded, a spoiled, and a poisoned nature both in body 
and soul : and throughout the whole of man is nothing that is good, as 
the Scripture saith. 

And this is my absolute opinion : he that will maintain and defend 
man's Free-will, that it is able to do or work any thing in spiritual causes 
(be they never so small), the same hath denied Christ. This I have 
always maintained in my writings, especially in those which I wrote 
against Erasmus Roterodamus (one of the principal learned men in the 
whole world) ; and thereby will 1 remain, for I know it to be the truth ; 
and though all the world should be against it, and otherwise conclude, yet 
the decree of tbe Divine Majesty must stand fast against the gates 
of hell. 

Touching this point, I find myself much wronged by some (especially 
by the Synergists) who prate and alledge, That I had altered my harsh 
opinion concerning Free-will, and had mollified the same (as they term it), 
seeing it is directly against their errors, and they falsely give out that 
they are my disciples. 

I confess, that mankind hath a Free-will, but it is to milk kine, to build 
houses, &c. and no further : for so long as a man is at ease and in safety, 
and is in no want, so long he thinketh he hath a Free-will which is able 
to do something ; but when want and need appeareth, so that there is 
neither meat, drink, nor money, Where is then Free-will ? It is utterly 
lost, and cannot stand when it cometh to the pinch. But faith only 
standeth fast and sure, and seeketh Christ. 



OF FREE-WILL. 149 

Therefore faith is far another thing than Free-will ; nay, Free-will is 
nothing 1 at all, but faith is all in all. 

I pray put it to the trial ; art thou bold and stout, and canst thou carry 
it lustily with thy Free-will when plague, wars, and times of dearth and 
famine are at hand ? In the time of plague thou knowest not what to do 
for fear ; then thou wishest thyself a hundred miles off. In time of dearth 
thou thinkest, where shall I have to eat ? Thy will cannot so much as 
give thy heart the smallest comfort in these times of need, but the longer 
thou strivest, the more it maketh thy heart faint and feeble, insomuch as 
it is affrighted even at the rushing and shaking of a leaf, These are the 
valiant acts which our Free-will can do and atchieve. 

But on the contrary,, faith is the Governess and Empress ; and although 
it be but small and weak, yet it standeth, and suffereth not itself to be 
utterly dejected. Faith hath great and mighty parts, as we see in Holy 
Scripture, and on the loving Disciples : waves, winds, seas, and all man- 
ner of misfortune do appear even unto death : Who in such a case would 
not be affrighted ? But faith (how weak soever) standeth like a wall, and 
little David-like assaulteth Goliah ; that is, It fighteth against sin, death, 
and all danger, especially it fighteth valiantly when it is a strong and 
complete faith : A weak faith striveth well, but it is not so bold as 
strong faith. 

Whether tlie Free-will of Mankind worketh any Thing in the Conver- 
sion and Justification. 

SOME new divines do alledge, That the Holy Ghost worketh not in 
those that do resist him, but only in such as are willing and give consent 
thereto, whereby it appeareth, that Free-will is also a cause and helper of 
Faith ; whereupon it followeth, That faith alone justifieth not, nor that 
the Holy Ghost alone worketh through the Word, but that our will doth 
something therein. 

But I say it is not so ; the will of mankind worketh nothing at all in 
his conversion, and justification ; It is the matter on which the Holy Ghost 
worketh (as a potter maketh a pot out of clay) ; also in those that resist 
and are averse,>s in St. Paul. But after that the Holy Ghost hath 
wrought in the Wills of such resistants and averse parties, then he also 
maketh and prepareth that the will is willing, and, as it were, consenting 
thereunto. 

They say and alledge further, That the example of St. Paul's con- 
version is a particular and special work of God; therefore the same cannot 
be brought in for a general rule, as if it should be so with all others. I 
answer, Even like as St. Paul was converted, even just so are all others con- 
verted; for we all resist God, but the Holy Ghost draweth the will of man- 
kind in his time, when he pleaseth, through preaching. 

Even as no man can or may lawfully beget children, but only in the state 
of matrimony (although many married people have no children), even so 
the Holy Ghost worketh not always through the Word, but when it 
pleaseth him. Insomuch that Free-will doth nothing inwardly in our 
conversion and justification before God: neither doth it work with our 
strength (no, not in the least), but only we be prepared and made fit by 
the Holy Ghost, as a potter fitteth his clay. 

The sentences in holy Scripture touching Predestination, as, « No man 
can come to me except the Father draweth him," do seem to terrify and 
affright us ; but it is not so, for they do but only shew, That we can do 
nothing with our strength and will that is good before God, and they put 



]-jO DR. LUTHEll's FAMILIAR DISCOURSES. 

the godly also in mind to pray : when people do so, then they may con- 
chide, that they are predestinated. 

Ah ! why should we boast of our Free-will, that it can do any thing in 
man's conversion ? We see the reverse in those poor people which are 
corporally possessed of the devil (how he rendeth and teareth, and how 
spitefully he dealefh with them, and how hardly he is driven out.) Truly, 
the Holy Ghost alone must drive him out, as Christ saith (when he had 
driven the devil out of the poor, blind, dumb and deaf man), "If I, with 
the finger of God, do drive out devils, then no doubt the kingdom of 
God is come upon you." As if he should say, If the kingdom of God 
shall come upon you, then the devil must first be driven out, for his king- 
dom is opposite to God's kingdom, as ye yourselves confess. Now the 
devil will not be driven out by devils, much less by men, or by man's 
strength, but only by God's spirit and power. 

Hence it followelh, that if the devil be not driven out through God's 
finger, then the kingdom of the devil is still there ; and where the devil's 
kingdom is, there is not God's kingdom. 

And likewise, so long as the Holy Ghost cometh not into us, we are not 
only unable to do any thing that is good, but also we are so long in the 
kingdom of the devil, insomuch that we can do nothing but what is plea- 
sing unto him. 

As St. Paul saitli to Timothy, that the people are led captive by the 
devil at his will. How then should he endure, that those which are his, 
should once dare to think or to do any thing which were against his king- 
dom, but altogether that which were for it. 

I pray 'tell me, what could he have done to be freed from the devil, 
though all the people on earth had been present to help him ? Truly no- 
thing at all ; he was forced, to do and to suffer that which the devil, his 
lord and master, was pleased with, until our blessed Saviour Christ came 
with Divine power. 

Now mark, if he could notbe quit of the devil corporeally from his body, 
how then should he be quit of him spiritually from his soul, through his 
own will, strength, and power ? For the soul was the cause why the body 
was possessed, which also was a punishment for sin. It is a matter more 
difficult to be delivered from sin than from the punishment : the soul also 
is always heavier possessed than the body, as hereby is proved. The 
devil leaveth to the body its natural strength and activity; but the soul 
by him is bereaved of understanding, of reason, and of power, as we see 
on possessed people. 

Let us but diligently mark how Christ pictureth out the devil. He 
nameth him a strong giant that keepeth a castle ; that is, the devil hath 
not only the world in possession as his own kingdom, but he fortifieth it 
in such a way, that no human creatures can take it from him, and he 
keepeth it also in such peace and quietness, that he doth even what he 
willeth to have done. 

JNow, how much a castle or fort is able to set and defend itself against 
the tyrant which .is therein, even so much is Free-will and human strength 
s able to set and defend itself against the devil : that is, no way ^able at all, 
Yut it must be subject unto him. And even as that castle or fort must be 
overcome by a stronger, and must be won from the tyrant, even so man- 
kind must be delivered and regained from the devil through Christ. 
Hereby we see plainly, that our doings and righteousness can help nothing 
towards our, deliverance, but that it is only by God's grace and power. 



OF FREE-WILL, 151 

That Man's Will helpeth nothing to his Salvation. 

! how excellent and comfortable a Gospel is that, in which our Sa- 
viour Christ sheweth what a loving heart he bearelh toward us poor sin- 
ners, who are able to do nothing 1 at all for ourselves to our salvation. 

For like as a silly sheep cannot take heed to itself, that it err not nou 
go astray, unless the shepherd always leadeth it ; yea, and when it hath 
erred, gone astray and is lost, it cannot find the right way, nor come to 
the shepherd, but the shepherd must go after it, and seek until he findeth 
it (without which care, it must always go astray and be lost), and when he 
hath found it, then he must carry it, to the end that it may not be scared 
from him again, go astray, or be torn by the wolf. 

Neither can we help ourselves, nor attain a peaceable conscience, nor 
outrun the devil, death and hell, unless Christ himself seeketh and calleth 
us through his Word; and when we are come unto him, and possess the 
true faith, yet we of ourselves are not able to keep ourselves therein, nor lo 
stand, unless he always holdeth us up through his Word and Spirit, seeing 
that the devil every where lieth lurking for us, and, as St. Peter saith, like 
a roaring lion, to the end he may devour us; so that we have no reason to 
brag or boast of our Free-will, which has no power to begin, to proceed, to 
help or assist, in the least; but Christ our Saviour must only do it. 

1 very fain would know how that man which knoweth nothing of God, 
should know how to govern himself: he that is conceived and born iu sin 
(as we all are), and by nature is a child of wrath, and God's enemy? How 
should we know how to find the right way and remain therein, when (a* 
the Prophet Isaiah said) "We can do nothing else but go astray." How 
is it possible that we should defend ourselves against the devil (who is a 
Prince of this world, and we are his prisoners), when, with all our strength, 
we are not able so much as to hinder a leaf, or a fiy, from doing us hurt? 

I say, How may we poor miserable wretches presume to beast of com- 
fort, of help and counsel against God's judgment, his wrath and everlasting 
death ; whereas we cannot tell which way to seek help or comfort, nor how 
to advise ourselves, no, not in the least of our corporal necessities, as daily 
experience teacheth us, either for ourselves, or others ? 

Therefore thou mayest boldly conclude, That so little as a natural sheep 
can in the least help itself, but must needs expect and wait for all assis- 
tance and help from the shepherd ; so little (yea much less (can a human 
creature find comfort, help, and advice of himself in those cases pertaining 
to salvation, but must expect and wait for the same only from God, his 
shepherd, who is a thousand times more willing to do every good thing for 
his sheep, than any honest temporal shepherd is to do for his natural 
sheep. 

Now, seeing that human nature, through Original Sin, is wholly spoiled, 
perverted outwardly and inwardly in body and soul, where is then the Free- 
will and human strength ? Where then are human traditions, and (he 
preachers of works, which do teach and say, We must make use of our own 
abilities, and by our own works must prepare ourselves to obtain God's 
grace, for then, say they, we are children of salvation? O ! fond, and fool- 
ish, and false doctrine; for we are altogether untoward and unprepared 
with our abilities, with our strength and works, when it cometh to the 
combat, to stand or hold out. How can that man be reconciled to God, 
whom he cannot endure to hear, butflieth from him to an human creature; 
he expecteth more love and favour of one that is a sinner, than he doth of 
God. Is not this a fine Free-will, a reconciliation, or an atonement? 

Like as the children of Israel carried themselves on Mount Sinai, when 
God gave them the Ten Commandments, where it may be plainly sees 



152 i>r. luther's familiar, discourses. 

that human nature and Free-will can do nothing, nor subsist before God; 
for they feared that God would suddenly strike among them. Alas ! he 
that hath no more to help himself with than his Free-will and works, let 
him jog on towards hell, for therewith he obtaineth nothing; he must be 
furnished with something better and greater than with his holy life. 

Therefore, I say, human spiritual strength is not only spoiled, but also 
through sin it is altogether destroyed, both in mankind and in devils, in 
such a degree, that there is nothing else but a perverse will and under- 
tanding, which in every particular is an enemy to God, and against his will, 
which thinketh andimagineth nothing but what is contrary to and against 
God. 

True it is, and I do allow that man's natural strength, in some measure, 
is yet unspoiled. But in what measure ? Answer. A man hath a Free- 
will and power in domestic and temporal government ; also to rule a ship, 
and to fulfil such and the like affairs which God hath made subject to man, 
as is noted, Gen. i. such natural strength and abilities are not taken from 
man (although God must be also present therein with his almighty power,) 
but are rather confirmed by God's Word, as observed before. 

But the mischief is, that the Sophist's will bring these abilities into 
the spiritual kingdom. And it may be, that they have found some such 
stuff in the good Fathers ; for the Romanists (who understood less than 
horses and mules) brought them into these spiritual matters, with which 
they mingled spiritual and temporal things together. 

Therefore, it belongeth to us to cleanse the Church from such filth as 
they have brought in, and to lay aside such offences, and clear them out 
of the way. 

We can permit such sentences to be right, so far as they pertain to this 
temporal and worldly kingdom. 

But when they will bring them into the spiritual kingdom, where we 
have to deal with God and Conscience, then we flatly say, No. For in 
us there is nothing pure and good ; but whatsoever we are and have, the 
same is altogether drowned in sin. All that is in our wills is evil; and all 
lhat is in our understanding, is blindness and error. 

Of God's horrible Wrath, when he leavttk us to our own Wills, 
HOW could there be a greater wrath from God, than when he left us to 
our own mind and will, took away his Word, reproved us no more, but 
suffered an human creature, yea, the devil himself, to be our tutor ? What 
in such a case could proceed thereout, but heresies and discords in doc- 
trine ? If there be discords in doctrine, then follow external and civil dis- 
sentions and tumults (as we read in Josephus what abominable sects and 
insurrections arose among the Jews shortly before Christ's nativity). 

Therefore I utterly do reject all teachers that any way do speak in the 
praise of our Free-will, and therein I hold their doctrine to be such as 
.directly striveth and fighteth against the help and grace of our blessed 
sweet Saviour Christ Jesus. For seeing that without Christ death and sin 
are our lords, and that the devil is our god and prince ; so there can be no 
strength, power, nor will, whereby we might prepare ourselves to righte- 
ousness and life, but must be blinded and become the devil's captives, to 
do and to think what pleaseth him, and to do that which is against God 
and his commandments. Is not this a fine freedom ? 

Of the Doctrine touching the Free-will towards God. 
LOVING Friends, our Doctrine, that Free-will is dead and nothing at 
all, is grounded pow erfully in Holy Scripture. But I speak af the Free- 



OF FREE*WILL, 153 

will towards God, and in causes touching the soul. For what should I 
dispute about that Free-will which governeth over horse and kine, money 
and riches ? I know very well that God hath subjected to man all cattle, 
and the earth, kv. But that pertains not to this. If there were none 
other sentence but only that of St. Paul, " They are taken captive by the 
devil at his will," we had ground and Scripture suflicient. For to be the 
devil's captives is no freedom at all, seeing they are in such captivity, 
that they must do even what he will, whereupon must needs follow, that 
our Free-will is the devil's will. For according to this will, they must 
live as his captives ; and this is clear as specified above. 

Christ himself also concurreth herewith, Luke xi. where he saith, 
" When a strong man armed keepeth his palace, his goods are in peace ; 
but when a stronger than he shall come upon him, and overcome him, he 
taketh from him all his armour wherein he trusted, and divideth the 
spoils." Here Christ himself witnrsseth, that the devil possesseth those 
which are his in peace, unless a stronger than he overcometh him. 

We have also before our eyes the work of divine love itself, namely that 
Jesus Christ, the Son of God, died to deliver us from the devil, from death, 
and sin. 

Now if there were a Free-will in us to oppose or overcome the devil 
death, and sin, then it were needless that Christ should have died for us. 
For I say, he that is able without Christ to shun or out-run sin, the same 
may even as well shun and out-run death ; for death is the punishment of 
sin. But I never yet heard of that human creature who made such proof 
of his Free-will against death ; but contrary, that death hath power over 
all creatures, which he could not have done, if sin had not before taken, 
captive and overcome all mankind. 

By this act and article of faith in Christ do we remain, let the Papists 
say what they will, and let them go on and proceed with their swinish 
censures as they please. No human creature shall bring us from this 
acknowledgment that Christ hath delivered us from the devil, death and 
sin. If this be true, then remaineth none other Free-will. For, if that 
be a freedom, to be captive to the devil, to death, and to sin ; then, let it 
be a freedom to those that make their dreams and fancies of new Gospels 
against the true ancient Gospel of Christ. 

Laurentius Valia is the choicest man that ever I found touching this 
point. He disputes well concerning Free-will ; he seeks the truth in piety 
as well as in knowledge. Erasmus seeks it only in knowledge, and 
scoffs at piety. 



Reflections on Chap. 10. — We cordially agree with the articles 
of the Church of England, concerning our Free-will, in saying that The 
condition of man since the fall of Adam, is such, that he cannot turn, and 
prepare himself by his own natural strength, and works to faith, and cal- 
ling upon God. Wherefore we have no power to do good works, pleasing and 
acceptable to God, without the Grace of God preventing us ; that we may 
have a good will and working with us when we have that good wilL 



U 



154 »R. LUTHER'S familiar discourses. 



CHAP. XI. 



OF THE MOJJY CATECHISM. 



That the Catechism must remain. 

THE Catechism must keep the government in the Church, and remairi 
lord and ruler ; that is, the Ten Commandments, the Creed, the Lord's 
Prayer, the Sacraments, &c. And although there be many that set 
themselves against the same, yet it shall stand fast, and also keep the pre- 
eminence, through him, of whom it is written, " Thou art a priest for 
ever :" for he will be a priest, and will also have priests in despite of the 
devil, and all his instruments on earth. 

,- THE public sermons do very little edify children, who observe and lesru 
but little thereby : but it is more needful, that they be taught and well 
instructed with diligence in schools, and at home that they be orderly 
heard and examined what they have learned ; that way profiteth much : 
indeed, the same is very wearisome, but is very necessary. The Papists 
fly from such labour and pains ; they trouble themselves rather with keep- 
ing records of their rents and customs, insomuch as their children are 
neglected and forsaken. 

That the Catechism is the best and most necessary Doctrine in the 

Church. 

My advice is, that we dispute not much of mysteries and hidden things, 
but rather cleave simply to God's word, especially the catechism ; for 
therein we have a very exact, direct, and short way to the whole christian 
religion. For God himself gave the Ten Commandments, Christ himself 
penned and taught the Lord's Prayer, the Holy Ghost did most compen- 
diously fasten and comprehend the article of Faith. These three pieces 
are set down and described so excellently* that they never could have been 
better performed : but they are by us slighted and contemned as things of 
small value, by reason the little children daily say and rehearse the same. 

The catechism is the most complete and best doctrine, therefore it 
should continually be preached ; all public preaching should be grounded 
and built thereupon. I could wish that we preached it daily, and plainly 
read it out of the book. But our preachers and hearers have it at their 
finger ends, they have already swallowed it all up : they are ashamed of 
this slight and simple doctrine (as they hold it,) and will be held in higher 
esteem and regard, and will preach of deeper learning. Our parishioners 
say that our preachers fiddle always one lesson ; they preach nothing but 
the Catechism, the Ten Commandments, the Creed, of the Lord's Prayer, 
of Baptism and the Lord's supper ; all these we know well enough al- 
ready, kc. Insomuch that they now employ themselves about higher 



OF THE HOLY CATECHISM. 155 

tiling's; they preach such points wherein the hearers take delight, and 
thereby leave the foundation on which we ought to build. 

Of the Contents and Sum of the Catechism. 

THE Catechism is the right Bible of the laity; wherein is contained 
the whole sum of Christian doctrine, necessary to be known of every 
Christian to salvation : As Solomon's Song-, called a Song- or' all Song's ; 
likewise the Ten Commandments of Cod, a Doctrine of all Doctrines, by 
which God's will is known, what God will have of us, and what is want- 
ing' in us. 

Secondly, there is the Confession of Faith in God and in our Lord Jesus 
Christ ; an History of Histories, or the highest History, wherein are de- 
livered unto us the wonderful works of the Divine Majesty from the 
beginning to all eternity ; how we and ail creatures are created by God ; 
how we are delivered by the Son of God through his humanity, his pas- 
sion, death, and resurrection, and also, how we are renewed and collected 
together one people of God, have remission of sins and everlasting 
life. 

Thirdly, There is the Lord's Prayer, a Prayer above all Prayers, the 
Prayer which the most high Master taught us; wherein are compre- 
hended all spiritual and temporal blessings, and the strongest com- 
forts in all trials, temptations, and troubles, even in the hour of death. 

Fourthly, There are the blessed Sacraments, the highest Ceremonies* 
which God himself hath instituted and ordained, and therein hath assured 
us of his grace. In regard of these thing's we should esteem and love the 
Catechism, and diligently instruct the youth therein. For in the same is 
contained and joined together the ancient, pure, divine doctrine of the 
Christian Church. And whatsoever is contrary thereunto, we hold for 
new and false doctrine ; although the same have never so glorious a shew 
and lustre, yet we must weil beware and take good heed that we meddle 
not therewith. In all my youth I never heard any preaching at all, either 
of the Ten Commandments or of the Lord's Prayer. 

Future heresies will darken this light ; we have the Catechism (God he 
praised) so pure in the pulpits, as hath not been for the space of one thou- 
sand years. So much could not be collected out of all the books of the 
Father's, as by (God's grace) is now taught out of the little Catechism. 
Truly there have been great darknesses in former times ; Andrew Carls- 
stad w r as promoted a Doctor in Divinity eight years before he read in the 
Bible. At that time I only read in the Bible at Erffurt, in the monastery ; 
and God then wonderfully wrought (contrary to ail human expectation) so 
that I was constrained to depart from Erffurt, and was called to Witteni- 
berg, where I became such a friar, as that (next under God) I gave the 
devil, the Pope of Rome, such a blow, as no Emperor, King, nor Poten- 
tate could have given him the like ; yet it was not I, but God by me, his 
poor, weak, and unworthy instrument. 

Of the Virtues and Vices concerning the Ten Commandments. 

THE Decalogue, that is, the Ten Commandments of God, are a look- 
ing-glass, and a brief sum of all virtues and doctrines, both how we ought 
to behave towards God and also towards our neighbour; that is, towards 
all mankind. 

There never was at any time written a more excellent, complete, noF 
-compendious bonk of virtues. 

The duty of the first and second Commandment is, to fear God, to loy€ 

U2 



155 DR. LUTHER'S FAMILIAR DISCOURSES. 

and to trust in him ; the contray is, sin and vice, an ungodly life, con- 
temning- of God, hatred, despair, &c. 

The duty of the third Commandment is, to acknowledge and to preach 
the doctrine of God's word ; the contrary is, blaspheming of God, to be si- 
lent and nut to confess the truth when need requireth. 

The duty cf the fourth Commandment is, the external service of God, as 
the preaching of God's word, hearing, meditating and reading the same, 
to the end we may make proof of our fai?h ; the contrary is, despising of 
God s word, and the outward service of God, as the Holy Sacrament. 

The duty of the fifth Commandment is, obediences towards parents, tu- 
tors, and magistrates in those things which are not against God; the con- 
trary is, disobedience and rebellion. 

The duty of the sixth Commandment is, meekness, not to be desirous of 
revenge, not to bear malice ; against this is tyranny, rage, envy, hatred, &c. 

The duty of the seventh Commandment is, continency and chastity ; 
against the same is lasciviousness, immodest behavour, adultery, &c. 

The duty of the eighth Commandment is, to do good, to give and lend 
willingly, to be liberal ; the contrary is, covetousness, stealing, usury, fraud, 
and to wrong in trading and dealing. 

The duty of the ninth Commandment is, to love the truth, not to 
backbite and slander, to speak well of all men ; the contrary is lying, 
backbiting, and to speak evil of another. 

The duty of the tenth Commandment, is righteousness, to let every one 
possess his own ; the contrary is to be miserable and unjust. 

The duty of this Commandment is, to be without all covetous desires in 
the heart, to be content with that which one h?th ; against that is, the 
lustings of the heart. St. Paul saith, the end of the Commandment is 
charity, out of a pure heart, and of a good conscience, and of faith un- 
feigned. 

Of the abusing of God's Name contrary to the first, second, and thir 

Commandment, 

THE words, I am the Lord thy Ged, thou shalthave none other gods 
but me ; thou shalt not take the name, &.c." I thought them once to be 
of no value before the light of the Gospel came; yea, 1 thought them un- 
profitable and ridiculous words, when I first read them, I thought with my- 
self, who knoweth not this ? But now, God be praised, I see what they 
mean and require ; yea, they are far more wonderful than any creature can 
comprehend and express. The Pope, and crew, believe not these words 
to be true, "although they prate much thereof; they make the proverb true, 
namely, In God's name all mischief begins, Indeed those sectaries and 
seducing spirits have made good the same. If God's name were not so 
abused, it would go better on earth ; but seeing there is no bounds to this 
sin, therefore it goeth so evil with us as we daily see and hear. 

How we may, honour and Comprehend God aright. 

BY Faith in his fear, fcr he saith, " I am the Lord thy God." If he 
be ours, then he will take care of us, he will maintain, defend, help and 
deliver us. " The gods of the Heathen have eyes and see not, ears and 
hear not, Sec." Therefore the Heathen and Mouth-Christians believe not 
that God careth for them ; nay they have no right God, but deaf, blind 
gods and idols. But we have a God that careth for us ; we hope for and 
expect his help, we also fear him, that we may not provoke his wrath nor 
displease him., God witnesseth that he careth for us ; for he led his 



OF THE HOLY CATECHISM. 157 

people out of Egypt, defended and delivered them. And although he 
in his conduct towards the Children of Israel, suffered them first to be 
well plagued, to the end he might try and make proof of their faith, yet 
at last he delivered them out of temptations. 

It was an awful example of God's wrath that at onetime he made away 
and destroyed so many of the Egyptians ; and yet man's heart is so iron- 
hard that he will not fear God although he punisheth so horribly. And on 
the other hand, how he maintained and fed his people in the wilderness, 
defended them from the fiery serpents ; also how he punished the calf- 
worshippers, and those that despaired of the Land of Promise. These 
and many examples in our time, if well considered, do shew that God 
taketh care for his creatures. But we pass them slightly by, and regard 
them not ; so great is the wickedness of people's hearts. 

" A jealous God." God is jealous two manner of ways ; first, God is 
angry as one that is jealous over them that fall from him, and become 
false and treacherous; that prefer the creature before God the Creator; 
that build upoi» the favours of the great ; that depend upon their friends, 
upon their own power, riches, arts, wisdoms, &c. ; or those that forsake 
the righteousness of faith, do contemn the same, and will be justified and 
saved by and through their own good works. 

God is also vehemently angry with those that boast and brag of their 
power and strength ; as we see by Sennacherib, King of Assyria, who 
boasted of his great power, and thought utterly to destroy Jerusalem. 
Likewise with King Saul, who also thought to defend and keep the king- 
dom through his strength and power, and to bring it upon his children, 
when he had suppressed David and rooted him out. 

Secondly, God is jealous for them that love him and highly esteem his 
word ; such God loveth again, defendeth and keepeth as the apple of his 
eye, and resisteth their adversaries, beateth them back, insomuch that they 
be not able to perform what they intended. Therefore, this word, Jea- 
lous, comprehendeth therein both hatred and love, revenge, and protec- 
tion ; for which cause it requireth both fear and faith : fear, that we pro- 
voke not God to anger, nor work his displeasure ; faith, that in trouble 
we may believe he will help, nourish, and defend us in this life (as we 
daily pray, " Give us this day our daily bread," &c.) and will pardon and 
forgive us our sins, and for Christ's sake will preserve us to life 
everlasting. 

For faith must rule and govern in and over all things both spiritual and 
temporal ; The heart must believe most certainly that God looketh upon 
us, loveth, helpeth, and will not forsake us, as the Psalm saith, " Call 
upon me in the time of trouble, so will I deliver thee, and thou shalt praise 
me, &c." Also, <s The Lord is nigh unto all those that call upon him ; 
yea all that call upon bim faithfully." And, cc He that calleth upon the 
name of the Lord, shall be saved," or shall be holpen. 

" He visiteth the sins of the fathers upon the children unto the third 
and founh generation," &c, This is a horrible word of threatening, which 
justly should affright our hearts, and stir up a fear in us, It is quite con- 
trary to our reason, for we conceive it to be a very unjust proceeding, that 
the children and posterity should be punished for their fathers and fore- 
fathers offences. But forasmuch as God hath so decreed, and is pleased 
so to proceed, therefore our duty is to know and acknowledge that he is a 
just God, and that he wrongeth none, to the end he may be feared. 

Seeing that these fearful threatenings are contrary to our understanding, 
therefore flesh and blood regardeth them not, butcasteth them to the wind, 
but we that are true Christians do believe the same to be certain (when the 



158 mi. lather's familiar discourses. 

Holy Ghost toucheth our hearts) , and that this proceeding is just and right, 
and thereby we stand in the fear of God. 

Here again we. may see what man's free-will can do, in that it un- 
derstandeth and feareth nothing. If we did but feel and know how earnest 
a threatening this is, we should for fear instantly fall down dead : as we 
have such examples, where God saith, that for the sins of Manasses he 
will cast the people into miserable captivity. 

But some may say, then I see well, that the posterity have no hope of 
grace when their parents do sin, Answer, those that do repent, from them 
the Law is taken away and abolished, so that their parents, sins do not hurt 
them ; as the prophet Ezekiel saith, "the son shall not bear the iniquity 
of his father ;" yet God permmilteth the external and corporal punish- 
ment to go on, yea, sometimes over the penitent children also for example, 
to the end that others may fly from sin and lead a godly life. But he doth 
well, and is merciful unto thousands, &c. This is a great, a glorious, 
and comfortable propiise, that far surpasseth all human reason and under- 
standing", that for the sake of one godly person, so many should be par- 
takers of undeserved blessings and mercies. For we find many examples, 
that a multitude of people have enjoyed mercies and benefits for the sake 
of one good and godly man ; as for Abraham's sake many people were pre- 
served and blessed, as also for Isaac's sake ; and for the sake of Naaman, 
the whole kingdom of Assyria was blessed of God. 

But to love God, is, that we certainly hold and believe that God is g*ra- 
cious unto us, that he helpeth, assisteth, and doth us good. Therefore 
love proceedeth from faith, and God recjuireth faith, to believe that he 
gpromiseth all good unto us. 

Brief Sentences of the Catechism, according as Luther used to teach and 
instruct his Family at home. 

Of the Ten Commandments of God 

AS the faith is, so is also God. 

God stayeth not quite away, though he stayeth long. 

Despair maketh Priests and Friars. 

God careth and provideth for us, but we must labour. 

God will have the heart only and alone. 

Idolatry is the imagination of the heart. 

God giveth by creatures. 

God's word placeth before our eyes the world, to the end we may see what 

a fine spark it is, 
God's word is our sanctification, and maketh every thing happy. 
Works of obedience must highly be regarded. 
All that govern are called Fathers. 
Shepherds of Souls are worthy of double honour. 
Magistrates belong not to the fifth Commandment. 
Wrath is forbidden in every man, except in the magistrates 
All occasions of death are forbidden, 
Matrimony proceedeth freely in every state and calling. 
Matrimony is necessary and commanded. 

Matrimony forbidden and disallowed is against God's Command. 
Matrimony is a blessed state, and pleasing to God, 
To steal is what one taketh unjustly. 
Unfaithfulness is also stealing. 
Thieving is the most common trade in the world. 
Great thieves goscot-free, as the Pope and his crew. 
.Falseness and cevttousness prosper not. 



OF THE HOLY CATECHISM 1&9 

Backbiting is meddling- with God's judgment. 

Censuring, and to speak evil behiud one's back, belongeth only to the 

magistrates. 
We must censure and reprove no man behind his back. 
We must judge charitably in every thing. 
There are no good works without the Ten Commandments. 
To fear God, and to trust in him. is the fulfilling of all the Commandments 
The first Commandment driveth on all the rest. 

Of the Greed. 

THE Creed teacheth to know God, and what a God we have, 

Iti all cases we must make use of faith. 

God giveth himself unto us with all creatures. 

We must always drive on the article of Jesus Christ. 

The holy Ghost bringefh Christ home unto us ; he must reveal him. 

Where the Holy Ghost pieacheth not, there is no Church. 

The Works of the Holy Ghost are wrought continually. 

Of the Lord's Prayer. 

TO pray, is to call upon God in all need, which is made precious through 

God's command, and necessity stirreth up earnest and devout prayers, 

and which are our weapons against the devil. 
The devil, the world, and our flesh is against God's Will. 
The devil hindereth and destroyeth the daily bread, and all the gifts of 

God. 
God careth for our bodies daily. 
No man can live in the world without sin. 
No man can bring his own righteousness before God. 
We must forgive, as God forgiveth us. 

To forgive our neighbour, assureth us fully that God hath forgiven us. 
We ar tempted three manner of ways, of the devil, of the world, and of 

our flesh. 
Temptations serve against the securenessof our flesh. 
Temptations are not overcome through our own strength. 
The devil would hinder all that we pray for. 
The devil goeth about to bring* us into all manner of need. 

Of Baptism. 
FAITH is annexed to Baptism. 
Faith must have before it some external thing* 
Faith maketh the person worthy. 
Baptism is not our work but God's. 
Baptism is right, although no man believeth. 
^o man must build upon his faith. 
Unbelief weakeneth not God's Word. 

Of the Lord's Supper. 
THE Sacrament of the Lord's Supper is of God's ordaining. 
The Word maketh a Sacrament. 
Christ in the Sacrament is spiritual food for the soul. 
Remission of sins is obtained only through the Word. 
Faith receiveth the forgiveness of sins. 
The Sacrament consisteth not in our worthiness. 
Faith and human understanding are one against another. 
Faith dependeth on the Word, 



160 DR. LUTHER'S FAMILIAR DISCOURSES. 

As we hold of Chrst, even so we have him. 
Faith is a Christian's treasure. 
The Gospel is thejpower of God. 

Good Works. 

GOOD Works are nameless. 

A Christian's work stajideth for the good of the neighbour. 

Faith in Christ destroyeth sin. 

The holy Scriptures only give comfort, they forbid not good works. 

Christ is a general good. 

Christians do pray for and desire the last day of Judgment. 

The Church heareth none but Christ. 

Christ is of a mean estate and small repute. 

In adversities we should shew ourselves like men and pluck up good 
spirits. 

Our whole life should be manly, we should fear God and put our trust in 
him. 

Faith maketh us Christ's heritage. 

We should aim at celestial honour, and not regard the condemning of men r 

Christ spareth us out of mere grace through the Word. 

The Gospel is altogether joyful. 

Grace condemneth all people's own righteousness. 

Salvation is purchased and given unto us whithoutour deserts. . 

Regeneration is the work only of the Holy Ghost. 

Human reason cannot comprehend nor understand the goodness and bene- 
fits of God. 

Good works are the seals and proofs of faith. For, even as a letter must 
have a seal to strengthen the same, even so, faith must have good works. 

Faith hath regard to the word, and not to the Preacher. 

The Preacher and the Word are two Persons. 

This natural life is a little piece of the life everlasting. 

Own imaginations and conceits spoil all things. 

The Gospel cometh of God, it sheweth Christ, andrequireth Faith. 

The Gospel is a light in the world, which lighteneth mankind, and maketh 
children of God. 

Righteousness is obtained through faith, and not through works. Works 
make faith strong. 

A Preacher is made good through temptations. 

_A person must be good before his works can be good. 

We must not be dejected, but believe and pray. 

No State or Calling is of any value to make one good before God, 

Faith endureth no human traditions in the conscience. 

The Saints oftentimes erred like men. 

We must distinguish offices from the persons. 

We hate punishment, but we love sin. 

God preserveth the sanctified ; yea, even in the midst of errors. 

No great Saint liveth without errors. 

A Christian's life consisteth of three points ; of faith, love, and the cross. 

We command a Christian in nothing, he is only admonished. 

We must curb ourselves in our own wills and minds. 

All revenge among Christians is taken away; they must grow up and en- 
crease in the fruits of the spirit, among which, love is the greatest, for 
she goeth about with the people. 

Human reason comprehendeth not, nor understandeth that Christ is our 
brother. 



OF THE HOLY CATECHISM. 101 

Christ is given unto us that believe with all his benefits and works, 

Christ cometh unto us by preaching-, so that he is in the midst of us. 

Without the Cross we cannot attain to glory. 

The Gospel cannot be truly preached without offence and tumult. 

The Holy Ghost maketh one not instantly complete, but he must grow and 

encrease. 
We lose nothing- by the Gospel, therefore we should venture thereupon all 

we have. 
To believe the Gospel, delivereth from sins. 
Works belong to the neighbour, faith to God. 
Those that censure and judge others, condemn themselves. 
Such as is the Faith, such is also the benefit. 
To doubt is sin and everlasting death. 
We know Christ when he himself is a school-master in our hearts, and 

breaketh bread unto us. 
God's Word kindieth Faith in the heart. 
Faith is to build certainly on God's mercy. 
Christ requireth no seeming godliness, no hypocrisy nor dissembling, but 

the godliness of the heart. 
We are saved merely by grace and mercy, if we trust thereupon, but God 

must alter our hearts. 
*The law is nothing but a looking-glass. 
Christ carrieth us upon his back before his Father. 
Love regardeth not unthankfulness. 

Righteousness dealeth with works, as this sentence witnesseth, " Forgive, 
and ye shall be forgiven :" Also, " Make you friends of the unrighteous 
mammon." Likewise the publican's striking upon his breast was a true 
repentance. 

The tree must be good, before it beareth good fruit. Y/e must highly 
esteem of God's benefits which we have, but we must esteem little of 
ourselves. 

I will that the Catechism be preached to the common people, it serveth 
fit for them, I make mention thereof in all my sermons. For it is the 
chief and best doctrine, 1 teach it as simply and plainly as possible I can* 
to the end the common people, the children and servants may well under- 
stand it; as for the learned, they know it too well already, to such I will 
not preach. 

Of the First Three Commandments of God. 

THE First Commandment will stand and remain, that God is our God,, 
the same will not be accomplished in this, but in the life everlasting. All 
the other Commandments will cease and end ; for in the life to come, the 
world ceaseth and endeth together with all external worshippings of God, 
all policy and government; only God and the First Commandment will re- 
main everlastingly both here and there. 

The Second Commandment is a Kingdom of Faith, and of Christ him- 
self with his grace. 

The Fourth Commandmfint is the Sabbatismus, or the Holy-day of rest 
for the Words sake, to the end we may speak of God, whether on. the 
Sabbath or on another day. 

We ought well to mark how, and with what great diligence Moses 
hahdleth the first Commandment, and so masterly explaineth it. He was, 
doubtless, an excellent doctor. David afterwards was a gate or a door out 
of Moses. For he had well studied in Moses, and so he became a flue 
poet, and an orator : for the psalms are altogether Syllogisms, or conclude 

W 



162 I)lt. LUTHER*S FAMILIAR DISCOURSES, 

ing sentences out of the first, Commandment. Major, the first, is God's 
word itself. Minor, the second, is faith. The conclusion, or the shutting 
up, is the act, the work and the execution, insomuch that it is done, as 
we believe. As, Major, proposition, God is merciful and regards the 
helpless; Minor proposition, I am helpless; conclusion, therefore God re- 
gards me also. 

When we believe the first Commandment, and so please God, then all 
our actions are pleasing unto him. If thou nearest his Word, if thou pray- 
est, mortifiest thy flesh (whether thou art father or mother, son or daugh- 
ter, magistrate, subject, man-servant, maid-servant, &c), then saith 
God unto thee, I am well pleased with what thou doest. Moreover, when 
we observe the first Commandment, then that placet, (I am well pleased) 
goeth and proceedeth through all the other Commandments and works. 
Art thou a Christian ? wilt thou marry a wife ? wilt thou buy and sell > 
wilt thou labour in the works of thy vocation ? wilt thou punish and con- 
demn wicked and ungodly wretches? wilt thou eat, drink, sleep? &c. 
so saith God continually; Placet, yea, it all pleaseth me well, 

This is wholly and fully the first Commandment. But if thou keepest 
not the first Commandment, then saith God to all thy works and ac- 
tions, they please me not. Therefore Christ draweth the first Command- 
ment upon himself, where he saith, " He that honoureth me, honoureth 
the Father; he that honoureth not the Son, honoureth not the Father." 
That is, I take upon me, and esteem as mine own, all that which is the 
Father's " for I and my Father are one." Whatsoeverfhe Father is, doth 
andsuffereth to be done, the same I am, the same I do, and the same I 
suffer. This is a great matter which all the Prophets well studied and 
learned. This argument is taken from that which followeth after, as if 
Christ would say, If I do so much as God doth, then I am God, for I am 
Christ, 1 do and suffer that which God doth and suffereth, therefore that 
which is done to me, the same is done to God. Thus he draweth it all to 
himself. But we can bring no Jew to believe it. Therefore by them this 
argument is of no value, neither do they conclude it, nay, they cannot 
endure it. It is but labour lost to dispute with a Jew, for they cannot 
brook the most co mmon and least argument which goeth against them ; 
as, this, ye Jews are not alone God's people, but the uncircumcised are 
also God's people. This argument they cannot endure, although they 
have innumerable examples thereof in Holy Scripture, as those of Pharaoh 
in Egypt, of Jethro, Mosts's father-in-law, of the Ninevites, of the King- 
ol Tyre, of Naamah the Assyrian, and many more of other heathens. 



Reflections on Chap. 11. — Catechising is an excellent means of in« 
forming the mind, engaging the attention and affecting the heart, and is au 
important duty incumbent on all who have children under their care. 
Children should not be suffered to grow up without instruction under the 
pretence that the choice of Religion ought to be perfectly free, and not 
biassed by the influence of parents, or the power of Education. 

Let parents attend to the Apostles advice. " Bring them up in the nur- 
ture and admonition of the Lord," Eph. 6. 2. 



OF THE LAW AND GOSPEL. 163 



CHAP. XII. 



•OF THE LAW AIB GOSPEI*. 



Whether we are tied to observe the worldly and Politic Laws of 

Moses, or no. 

WE must and will reject and contemn those that so highly boast of the 
rights and proceedings in Moses's Laws, J udicialia, in temporal affairs 
for we have our written imperial and country laws, under which we live a 
and up. to which we are sworn. 

Neither Naaman the assyrian, nor Joseph, nor Daniel, nor many otliev 
good and godly Jews, did use or observe Moses's laws out of their country, 
but they observed the laws of the Gentiles among whom they lived, 

Moses's laws bound and obliged only the Jews in that place which God 
made choice of. Now they are free. Otherwise if we should keep and ob- 
serve the Judicialia, the laws and rights and temporal dealings of Moses, 
then we must also be circumcised and must keep the Mosaical ceremonies ; 
for there is no difference ; he that holdeth one as necessary, must also hold 
the rest so too. 

Therefore let us leave Moses to his laws, excepting only the Moralia^ 
which God hath planted in nature, as the Ten Commandments, which 
Concern God's true worshipping and service, and a civil life. 

To what Kind of people the Law and the Gospel do belong, 
GOD will have that the ungodly hypocrites should be smothered, sup- 
pressed, and terrified through the law, to the end they may be humbled; 
that they may see and know what they have done, and what they have to 
do. But the Gospel is a doctrine that belonged) only to the poor, con- 
trite sorrowful and perplexed consciences. 

Of the only Office and Work of the Law. 
THE particular and only office of the law is, accordingly as St. Paul 
teacheth ; namely, that the transgressions, thereby should be acknowledg- 
ed ; for it was added because of transgressions, till the seed should come, 
to whom the promise was made. These are the express and plain words 
of St. Paul ; therefore we trouble not ourselves with what the Papists al- 
ledge to the contrary, and do spin out of human reason, in extolling the 
the maintained and seeming observers of Moses's law. 

That the Law, for the most Part, affrighieth the Good and Godli/. 

God giveth to the Emperor the sword, the Emperor delivereth it to the 
judge and causeth thieves, murderers, &c. to be punished and executed. 
Afterwards, when God pleaseth, he taketh die sword from the Empero« 

W 2 



154 1)11. LUTHER'S FAMILIAR DISCOURSES. 

again ; even so cloth God touching the Law ; he leaveth it to the devil, and 
permitteth him therewith to affnghten sinners. 

But, for the most part, the good and godly are plagued and tormented 
with the Law ; the same concerneth the day of Judgment, the Pope, 
also the universal world. The devil is sensible that his kingdom on earth 
is drawing to an end, therefore he shaketh and quaketh for fear. 

Let us rejoice and comfort ourselves in the Lord ; let us be armed and 
girded with the Sword of the Spirit ; let us pray and call upon God in our 
trouble, that we be delivered from all evil, and that his kingdom may 
come ; let us cleave to Christ, and depend on him, so shall no power be 
able to separate us from his love ; then shall we, after this miserable life 
is ended, behold one another with unspeakable joy and gladness. 

That the Use of the Law is Two-fold. 

THE law is used two ways : first, for this worldly life ; because God 
hath ordained all temporal laws and statutes to prevent and hinder sin. 
But here some man might object and say, if the law hindereth sin, then 
it also justifieth. I answer, Oh ! no, that doth no ways follow : that I do 
not murder, commit adultery, nor steal. &c. these sins are not willingly 
left undone by me, because I love virtue and righteousness, but I abstain 
therefrom, because I, fear the hangman, who threatenenth me with the 
gallows, with the sword, &c. It is the hangman that hindereth me from 
sinning ; like as chains, ropes, and other strong bands, do hinder bears, 
lions, and other wild beasts, from tearing and rending in pieces all that 
cometh in their way. 

Hence we may understand, that the same can be no righteousness that is 
performed out of fear of the curse, but sin and unrighteousness ; for the 
law bindeth mankind (who by nature are prone to wickedness), that they 
do not sin, as willingly they would. 

Therefore this is now the first instruction concerning the Law ; namely, 
that the same must be used to hinder the ungodly from their wicked and 
mischievous intentions. For the devil driveth and allureth people to work 
all manner of sin and wickedness ; for which cause God hath ordained 
Magistrates, Elders, Schoolmasters, Laws and statutes to the end, if 
they can do no more, yet at least that they may bind the claws of the devil, 
and hinder him from raging and sv/elling so powerfully (in those which 
are his}, according to his will and pleasure. 

Secondly, we use the law spiritually, which is done in this manner ; that 
it maketh the transgressions greater, as Saint Paul saith ; that is, that it 
may reveal and discover to people their sins, blindness, and ungodly do- 
ings wherein they were conceived and born ; namely, that they are igno- 
rant of God and are his enemies, and therefore have justly deserved death, 
hell, God's judgments, his everlasting wrath and indignation. 

But the Hypocritical Sophists in universities know nothing thereof, 
neither those which are of opinion, that they are justified by the Law, 
and by their own works, 

But to the end that God might put silence, might smother, suppress, 
and beat down to the ground these mischievous and furious beasts, he hath 
appointed and ordained a particular Hercules, with a club, powerfully to 
lay hold on such beasts, and to take them captive, to strike them down, 
and so to dispatch them out of the way ; that is, he gave the Law upon 
the Hill of Sinai, with such fearful thundering and lightening, that all 
people thereat were amazed and affrighted. 

It is exceeding necessary for us to know the use of the Law in this wise. 
For he that is not an open and a public murderer, an adulterer, or a 



OF THE LAW AND THE GOSPEL. 1$> 

thief, the same holdeth himself to he an upright and a godly man : As al- 
so the Pharisees would have sworn that he was a just and godly person, for 
he was blinded and possessed spiritually of the devil, insomuch that he 
could neither see nor feel his sins, nor his miserable ease. 

Therefore he was taken with such imaginations and blasphemous 
thoughts, whereby he was induced to exalt and applaud himself touching" 
his g-ond works and deserts. 

Such hypocrites and haughty saints can God by no better means humble and 
soften, than by and through the Lav/ ; for that is the right club or hammer, 
the thunder-clap from heaven, and the axe of God's wrath, that striketii 
through, beateth down, and battereth such stock-blind, hardened hypocrites. 

For this cause it is no small matter that we should rightly understand 
what the Law is, whereto it serveth, and what is its proper work and 
office. We do not reject the Law and the works thereof, but we confirm 
and erect the same, and do teach, that we ought to do good works ; and 
we also affirm, that the Law is very good and profitable, yet so far, that 
we give him his right, and suffer him to remain within his bounds, that 
is, by his own proper work and office ; namely, first, that thereby out- 
ward sins be withstood and hindered. Secondly, that inward and spiri- 
tual sins may be discovered, confessed and acknowledged. 

Therefore the law is a light w r hich lighteth, it openeth and maketh visi- 
ble, no* God's grace and mercy, nor doth it display unto us the righte- 
ousness whereby we obtain everlasting life and salvation : O, no ! in no 
wise, but the Law openeth and displayeth unto us our sins, our weakness, 
death, God's wrath and judgment. 

But the light of the Gospel is far another manner of light ; the same en- 
lighteneth the affrighted, broken, sorrowful and contrite hearts; it re- 
viveth, comforteth and refresheth them. For it deciareth, that God is 
merciful to unworthy condemned sinners for the sake of Christ, and. that a 
blessing thereby is presented unto them that believe ; that is grace, re- 
mission of sins, righteousness, and everlasting life. 

When in this way we distinguish the 1 aw and the Gospel, then we at- 
tribute and give to each his right, work, and offices. Therefore, I pray 
and truly admonish all the lovers of godliness and pure religion (espe- 
cially those who in time are to be teachers of others) that with highest 
diligence they would learn this article, which I much fear, after our time, 
will be darkened again, if not altogether extinguished. 

To teach that the Works of the Law is not necessary to Salvation ; is 
offensive to Hypocrites. 

NEVER was a more bold and harsh sermon preached in the world than 
that which St. Paul preached, wherein he quite abolisheth and taketh 
away Moses, together with his Law, as insufficient for a sinner's salvation. 

But who with patience could endure it now ? From thence arose the 
continual dissention and strife which this Apostle had with the Jews. 
And if Moses had not cashiered and put himself out of his office, and 
had not taken it away with these words, where he saiih, •' The Lord thy 
God will raise up unto thee another Prophet out of thy brethren, him 
shalt thou hear ;" who then at any time would or could have believed the 
Gospel, and forsaken Moses ? 

From hence proceeded the vehement accusation brought by the reputa- 
ble Jews, when they suborned certain men to accuse the beloved St. 
Stephen, where they said. " We have heard him speak blasphemous words 
against Moses, and against God." Likewise, " This man ceaseth not to 



166 ©R. LUTHER'* FAMILIAR DISCOUR3E3. 

speak blasphemous words against the holy place and the Law," &e. For 
to preach and to teach that the observing of the Law were not necessary to 
salvation, was to the Jews as horrible as if one-should stand up and preach 
among us Christians, and say, Christ is not the Lamb of God that taketh 
away the sins of the world. 

St. Paul couid have been content that they had kept and observed the 
Law, had they not asserted it was necessary to salvation. 

But the Jews would no more endure that, than the Papists (with their 
fopperies) will now endure that we hold and observe the ceremonies, so 
far that every one shall be at liberty either to observe or not observe 
them, according as the occasion served : so that the conscience therein 
might not be bound, nor ensnared, and that they would suffer God's 
Word freely to be preached and taught &c. But this they will not suffer : 
therefore both Jews and Papists are ungodly wretches ; they are, as we 
use to say, two hosen made of one piece of cloth. 

That Moses with his Law is most terrible* 

MOSES with his Law is most terrible ; there never was any above 
him nor equal with him in perplexing, affrighting, in tyrannizing, and in 
threatening, preaching, and thundering; for he layeth sharp hold on the 
conscience, which fearfully he tormenteth. All this he doeth by God's 
express command. 

And at such a time when we are affrighted, and feel our sins, God's 
wrath and judgments, most certain, in the Law, is no justification, therein 
is nothing celestial and divine, but altogether such proceedings as used to 
be in this world. Now the world is nothing else but the kingdom of the 
devil : it is a right sink of sin and of all wickedness, which poor, 
affrighted, and sorrowful consciences feel and know. But the contemners 
of God, and his Word, neither feel nor know any thing of the rame. 

Therefore it is clear and apparent that the Law can do nothing that is 
lively, saving, celestial, or divine ; but what it doth or causeth is altoge- 
ther temporal ; that is, it giveth us to know what evil is in the world,, 
both outwardly and inwardly. 

But besides this, the Holy Ghost must come over the Law, and speak 
thus in thy heart : God will not have that thou shouldest affright thyself 
to death, but that through the Law thou shouldest know thy misery, and 
yet not to despair, but believe in Christ who is the end of the Law for 
righteousness. • 

Of the Cause why the Scripture, especially St, Paul, speaketh so con- 
temptibly of the Law. 

THE cause that St. Paul now and then speaketh so scornfully of the 
Law, is not that we should contemn the Law, no, in no wise, but would 
rather that we should esteem and hold it precious. 

But where he teacheth how we become justified before God, it was ne- 
cessary for him so to speak ; for it is far another thing when we dispute, 
how we may be justified before God, than when we deal about the Law ; 
when we are in hand with the righteousness that justifieth before God, 
then we cannot too much disdain nor undervalue the Law. 

The reason is this, that the conscience must have regard and look to 
nothing else, but only to Christ ; for which cause we must with all dili- 
gence endeavour to remove Moses with his Law far from us, and out of 
our sight, when we intend to stand justified before God, and neither to 
receive nor to entertain any thing, but only the promise in Christ. 



OF THE LAW AND THE GOSPEL. 1G7 

That it is a difficult- Thing in Trials and Temptations to contemn the 
Curse and the Burthen of the Law, 

IT is an imposible thing 1 for thy human strength, whosoever thou art, 
-without God's assistance, that at such a time when Moses setteth upon 
thee with his Law, accuseth and threateneth thee with God's wrath and 
death, that thou shouldest possess such peace as if no Law nor sin had 
ever been at any time ; 1 say, it is impossible that a human creature- 
should carry himself in such a -way when he is assaulted with trials and 
temptations, and when the conscience hath to do with God, as then to 
think that from everlasting nothing hath been but only Christ, Grace and 
everlasting Life. 

When thou feelest the terror of the Law, thou mayest say thus : Madam 
Law ! I have no time to hear you speak, your language is very rough and 
unfriendly, I would have you also know that your appointed time is ex- 
pired, (as St. Paulsaith), therefore I am now free, I will endure your bon- 
dage no longer. 

But when in time of trial and temptation we shall speak and discourse, 
with the Law after this sort, tken we shall well find how hard a business it 
is to make a right difference between the Law of grace, and the law of 
thundering Moses ; I say, we shall then find, How great a divine and 
celestial gift it is to hope against Hope, whereas there seemeth nothing to 
be hoped for ; and how true the speech of St. Paul, is, where he saith, 
** Through Faith in Christ we are justified, and not through the works of 
the Law." 
We must highly esteem of the Law, when ive deal not ivith Justification, 

But whin we are not in hand with justification, how we are made righte- 
©us and just before God ; then we ought greatly and highly to esteem the 
Law, we must extol and applaud it in the highest degree, and (with St. 
Paul) we must call it good, true, spiritual, and divine, as in truth it is ; 
but in that it affrighteth and killeth, the same is the fault of our evil and 
poisoned nature. 

Therefore in any case we must aot endure nor suffer the Law to house 
nor to be mingled with the righteousness which availeth before God, see- 
ing it hath cost our Saviour Christ, so much to rend its tyranny from the^ 
conscience ; for therefore he becaime a curse, to the end he might deliver 
us from the curse. 

That the Law and the Gmpel are two contrary Things that cannot 

endure each other. 
EVERY godly Christian must diligently learn to know well that the 
Law and the Gospel are two contrary things, insomuch that the one can- 
not possibly endure the other, neither can they agree. When and where 
Christ is present and at hand, then and there must not the Law rule and 
govern in the conscience, but must yield and give place, as Isaiah saith. 
Therefore Christ only shall rule in righteousness, in safety, and in life, 
to the end the conscience in such sort may rest and sleep with all joy in 
him, and may not be so much as «nce sensible of auy Law, sin or death. 

Of the Law. 

I WILL have none of Moses ^with his Law, for he is an enemy to my 
Lord and Saviour Christ. If Moses will go to Law with me, I will give 
him his dispatch (not in God's name), but will say, Here stancleth Christ. 

At the day of judgment Mostjs will doubtless look upon me, and say, 



1C8 DR. LUTHER.' FAMILIAR DISCOURSES. 

Thou didst understand me rightly, and hast well distinguished between me 
and the Law of Faith, therefore we are now friends. 

We must expel the disputatious of the Law at such time when it inten- 
deth to affright the conscience, and when we feel God's anger against our 
sins : then we must eat, drink, sleep, and be cheerful, on purpose to spite 
the devil. But human wisdom is more inclinable to understand the Law 
of Moses, than the Law of the Gospel. Old Adam will not Out. 

Together with the Law Satan tonnenteth the conscience, by picturing 
Christ before our eyes as an angry and a stern Judge, and saith, God is an 
enemy to sinners, for he is a just God ; Thou art a sinner, therefore God 
is thy enemy. Hereat is the conscience dejected, beaten down, and taken 
captive. Now he that can make a true difference in this case, and say, 
Devil ! thou art deceived, it is not so as thou pretendest ; for God is 
not an enemy to all sinners, but only to the ungodly and impenitent sin- 
ners and persecutors of his Word, For even as sin is two-fold, even so is 
righteousness two-fold also. 

That Human Wisdom cannot distinguish aright between the Law 

and the Gospel. 

NEVER yet was that man found on earth that could make a right 
difference between the Law and the Gospel. We flatter ourselves that 
so soon as we have heard a sermon upon that subject, we understand it 
thoroughly ; but therein we deceive ourselves, the Holy Ghost only can 
teach this art. 

1 thought so myself, that I had it at my finger's end, seeing I had writ- 
ten so much concerning the same; but. truly I found I had far to seek 
v therein, even at such times when I stood most in need, and whei the devil 
began to lecture me. But when by his many assaults I gained better ex- 
perience touching his devices and temptations, then (thanks be to God) I 
jeered him with his own arguments, even to his teeth, with unspeakable 
joy and comfort to my troubled conscience. 

The law and the Gospel are the chief articles in the Church of God: 
through the Law, God will keep off and affright the ungodly, the rude peo- 
ple and sinners from blaspheming; he will also thereby teach the proud 
hypocrites, and the invocators of saints, in that they have written super- 
fluously of the overplus of Works, &c. But the Gospel comforteth the sad 
and sorrowful conscience, &c. It comforteth all those of whom the Pro- 
phet Isaiah speaketh, where he saith, " Be of good comfort, fori do for- 
give you your sins/' What could God do more for us ? 

That we must pray against the Devil, and must well know how to make 
a Difference between the Law and Gjspel. 

WHEN we lie in the field and do fight against the devil, as then it is 
enough for us to say, This is God's Word. For it is one of the devil's arts 
to bereave us of our weapons, especially when unaware he terrifieth and 
affrighteth us ; such tricks he hath oftentimes played with me. He know- 
eth that without ceasing my heart pray eth the Lord's Prayer, yet he fre- 
quently plagueth me as though 1 neglected to pray. The devil is such an 
enemy that would wrest the sword out of our hands; therefore we ought 
continually to pray, and say, Ah, heavenly Father, help! No Christian 
creature, by my advice shal) go out to combat with the devil, till he hath 
first prayed the Lord's Prayer. It is a matter of great weight, for the 
devil is wise and crafty; we know not the seven hundreth part of that 
which he knoweth. He plagued and tempted Adam, Abraham, David, 



OF THE LAW AND THE GOSPEL. 



1(>9 



and many others; he knew also how to take hold of them where they were 
soft and tender, and where he might get advantage over them. 

The Apostle Judas, that betrayed Christ, was not very much tempted 
of the devil in all hie life ; but when the hour-came, then he went on se- 
curely, and knew not which way to wind himself. But we that do lie with 
him in the field (by God's grace) , do know how to encounter and to resist him. 

The devils highest art is, to make the Law out of the Gospel. If at all 
times I well knew how to make a right difference of both doctrines, I 
would not care a fig for all his devices and temptations. 

There was a great Doctor who, in the year 1572, was Chaplain to a 
Popish Bishop ; he was at first a friend to the Gospel, insomuch that, 
contrary to his Bishop's command, he received the Holy Communion in 
both kinds, according to Christ's institution : but when he was sensible 
of his lord's displeasure, and saw that many other Protestants in that 
place were driven away and banished, then he recanted and forsook 
the Gospel. Now afterwards when he saw that the Protestants willingly 
suffered themselves to be exiled into misery, and with great joy contemn- 
ed the said Bishop's tyranny, then his conscience pricked him, that he 
had not suffered with the rest, and because he had forsaken and denied 
the truth. Whereupon he fell into great agony, insomuch, that all com- 
fortable admonitions and instructions concerning God's promises prevailed 
nothing at all with him ; and iij that manner he fell into despair, and 
uttered these words, Christ standeth by his heavenly Father, accuseth me, 
and saith, O ! Father ! be not merciful unto him, neither do thou pardon 
nor forgive his sins of blasphemy ; for he hath not confessed, but denied 
me and my Gospel before his Bishop : So, ending this speech, he lamen- 
tably departed this life. 

This great Doctor at that time should have called to mind that which St. 
Paul to the Romans saith, grace did superabound sin, and also life is 
above death. For God desireth not the death of a sinner, &c. God, 
through St. Paul, hath given unto us a comfortable promise; namely, that 
he is faithful, will not suffer us to be tempted more then we are able to 
bear, and will give a happy issue to our troubles : yet, notwithstanding, 
God permitted! it to come so near and hard upon some that oftentimes they 
are able to hold out no longer. 

Of certain Questions touching the Law. 

TWO learned men came lately to me and demanded, Whether the Law 
of God revealed sin to people without the particular motion of the Holy 
Ghost? The one of them affirmed that it was so, the other denied it. 

The first would prove his opinion out of St. Paul's sentence, where he saith, 
"By the Law is the knowledge of sin:" Bnt the other alledged, thatthe 
same was the work and office of the Holy Ghost through the Law ; for many 
did hear the preaching of the Law, and yet did not acknowledgetheir sins. 

I answered them, and said, Ye are both in the right, if ve well under- 
stood one another; your difference consisteth only in words ; for the Law 
must be understood two manner of ways ; First, as a Law described and 
heard, in that manner it revealeth not the strength or the sting of sin, it 
goeth only in at one ear (as we used to say) and out at the other ; it neU 
ther toucheth nor striketh the heart at all. 

Secondly, when the Law is taught, and the Holy Ghost cometh there- 
unto, toucheth the heart, and giveth strength to the Word, and the heart 
confesseth sin, it feeleth God's wrath, and saith, Ah ! this concerneth me, 
I have sinned against God, and have offended, &c. Then the Law hath 
well and rightly finished his woak and office. 



170 dr. luther's familiar discourses. 

After these came a third, and said, It were another matter to be simply 
a Law, and to be God's Law ; for the Law of God must always have its 
operation and strength, which the Law of man hath not. To him I made 
this answer : 

The Law must be distinguished, understood, and divided threefold : 
First, a written Law ; second, a verbal ; third, a spiritual Law. The 
written Law which is written in the book is like a block, which without 
motion remaineth lying ; that Law doth nothing except we read therein* 
The verbal Law revealeth and sheweth sin ; yea, in the ungodly ; for 
when adulterers do hear the Seventh Commandment, "Thou shalt not 
commit adultery," then they well understand that the same reproveth 
them ; but they either do contemn it, or else they persecute those by. 
whom they are reproved. But the spiritual Law cannot be without the 
motion of the Holy Ghost, which toucheth the heart, and moveth the same : 
so that a man doth not only cease fo persecute ; but hath sorrow for sins 
committed, and doth desire to be better. 

But as the same person ailedged St. Paul's speech, where he saith, 
" That the word worketh in the hearers ;" I answered him thereupon, and 
said, the word, which in that place St. Paul speaketh of, must be under- 
stood of the Gospel ; for even the same, word (whether it be written or 
verbal, taught or preached) doth nothing without the Holy Ghost ; he 
must kindle it in the hearts, must revive and strengthen. 

Of what is contained in the Law. 

EVERY Law or Commandment containeth two profitable points ; first, 
a promise ; second, a threatening ; for every Law is, or should be, good, 
upright, and holy, Rom. vii. It commandeth that which is good, and for- 
biddeth that which is evil : it rewardeth and defendeth the good and godly, 
but punisheth and resisteth the wicked, as St. Paul saith, "Rulers are 
not a terror to good works, but to the evil. Wilt thou then not be afraid 
of the power? do that which is good, &c." And St. Peter saith, ''For the 
punishment of evil doers, and for the praise of them that do well." And 
the Imperial laws do teach also the same. 

Now seeing there are promises and threatenings in temporal laws, how 
much more in God's Laws, which require upright Faith in the heart. 

Indeed the Emperor's laws also do require faith, whether upright or 
feigned ; for those that do not fear nor believe that the Emperor will pun- 
ish or protect, they observe not his laws (as we see), but those observe 
them that fear and believe, whether it go from the heart or not. 

Nov/, where in Scripture there is a promise without the Law, there Faith 
only is necessary : As when Abraham was promised that his seed should 
multiply as the stars of heaven ; he was not commanded at that time to 
accomplish any work, but he heard of a work which God would accom- 
plish, and which Abraham was not able to do. In that sort is Christ pro- 
mised unto us, and is described to have done a work, which we cannot do, 
therefore in this case, faith is needful for us, because by works we cannot 
take hold thereof. 

As at the first the Law was briefly given on Mount Sinai in the Ten 
Commandments, to those which were brought out of Egypt, but afterwards 
was more fully enlarged and explained (in the fifth book of Moses), what 
was the strength thereof. 

Even co was the Gospel preached at the first by Christ, in a little cor-? 
ner, to those that then lived in the land of the Jews, but afterwards, the 
right use and profit thereof was further declared and explained by the 
Apostles St. Peter, St. Paul, and others. . . 



,©F THE LAW AND THE . GOSPEL.- 171 

That we are not saved by the Righteousness of the Law. 

THE Law and the righteousness thereof is like a cloud without rain, 
which promiseth rain but gjveth none; even so doth the Law promise sal- 
vation but giveth it not, for the Law was not given to that end, as St. 
Paul saith. Gal. iii. 

The Gospel is a comfortable messeng-er, it bringeth good news ; name- 
ly, that the Son of God is made man ; that he died for us, arose again 
from the dead, &c. the Gospel preacheth nothing of the merit of works. 
Therefore he that saith, that the Gospel requireth works necessary to sal- 
vation, I say flat and plain, he is a liar. 

Nothing that is properly good proceedeth out of the works of the Law 
(except grace be present) ; fox what we are forced to do, the same goeth 
not from the heart, neither is it acceptable. The people under Moses were 
always in a murmuring state and condition, they would needs stone him, 
they were rather his enemies then his friends. 

The cause why the curse of the Law was taken away, was, that the 
faithful no more might be condemned, and that we might certainly know, 
that Christ is now come touching- whom Moses himself said, that they 
should hear him. 

That we must not dispute with the Devil out of the Law, but out of 

the Gospel. 

HE that will dispute with the devil out of the Law, the same is beaten 
down and taken captive ; but he that disputeth with him out of the Gos- 
pel, overcometh him, The devil hath the written bond against us, there- 
fore let no man presume to dispute with him of the Law, or of sin. 

When the devil saith to me, behold, much evil proceedeth from thy 
doctrine, then I say unto him, much good and profit cometh also thereby ; 
O ! saith the devil, that is nothing to the purpose. The d^vil is an arti- 
ficial orator, he can make out of a moat a beam, and can falsify that which 
is good : he was never in all his life so angry and vexed as he is now, I 
feel him well. 

If Baptism, if the Sacrament, if the Gospel be false, and if Christ be 
not in heaven, and governeth not, then indeed I am in the wrong : other- 
wise, if these be of God's instituting and ordaining, and if Christ be in 
heaven and ruleth ; then I am sufficiently secured, that the cause which I 
have in hand is good ; for what I teach and do openly in the church, is al- 
together of the Gospel, of Baptism, of the Lords Supper, of Prayer, &c r 
Christ and his Gospel solveth all the devils arguments, and whatsoever he 
proposeth is thereby beaten down. : 

Of the Allegations of the Antinomians, that the Law should not be 

preached. 
ANNO 1541, certain propositions were brought to Luther as he sat at 
dinner, importing-, that the Law might not be preached in the Church, 
because we were not justified thereby. At the sight whereof, he was 
moved to anger, and said, such seducers do come already among" our peo- 
ple while we yet live, what will be done when we are gone. 

Let us (said he) give Phillip Melancthon the honour due unto him ; for 
he teacheth exceeding; well and plainly of the right difference, use, and 
profit of the Law and Gospel, and I teach directly also the same, and have 
thoroughly handled that point in the Epistle to the Galatiarss, 1 doubt 
his prophesy will prove true which lately he wrote unto me, namely, that 
there did lurk and lie hid in the Church, a monster for he that taketli 
away the doctrine of the Law, doth rend and tear away Government and 
polity, and when the Law is last out of the Church, then there is no more 

X2 



J72 



DR. LUTHER'S FAMILIAR DISCOURSES. 



acknowledging* of sin in the world. For the Gospel reproveth not sin, 
that being the office of the Law, which spiritually describeth and revealeth 
sin as the transgression of the Law. 

Now he that alledgeth, that transgressions do not sin against the Law, 
but offer violence to the Son of God ; the same we ought not to hear ; For 
such divine speculators are the plagues of the Church; they have no cer- 
tain nor true knowledge of the divine word, they teach against logic ; they 
cast and mingle all together ; they do even like those that argue in this 
sort, the fulfilling of the Law is love ; therefore we have no Law. But 
these poor ignorant people have no regard to the imperfection of this grace, 
that it is altogether weak in this our flesh, and that we must daily fight 
against this weakness, through the Holy Spirit, and that this weakness 
(while we live) must be under the Law. 

The Cause why the Gospel is now preached so clearly. 

THIS light of the Gospel, now in our time, is a certain sign of the glo- 
rious appearing of our Lord and Savour Christ. And is like the morning 
redness that appeareth before the everlasting day and rising of the sun of 
righteousness. 

How we ought to carry ourselves towards the Law's Accusations. 

THE hypocrites and the seeming workers of holiness do slightly regard 
the doctrine of faith; they think it an easy matter to believe ; they are 
strangers to the feelings of tbe broken and contrite in heart, therefore they 
go on in all carnal security. But when death and terror suddenly overtak- 
eth them, then they fall into swift despair ; then they see and find w 7 hat it 
is to believe : namely, not the bare words of the tongue, nor an empty 
or a lazy notion, but to lift up the head, to pluck up a good courage, and 
to boast of Christ against sin, death, hell, the Law, and an evil con- 
science, this is faith. 

If the Law will accuse thee, then say thou in this manner, good mis- 
tress Law, dispute with whom you will, for my part I cannot attend to 
you; at this time I intend to know nothing of my sins ; if you talk tome, 
and say, let justice be done; then, I turn to you my back, and say, let 
justice be where it will ; I at this time will have no dealing therewith, but 
I will rather turn myself to Christ, and will hearken what he preacheth ; 
namely, " Whoso believeth and is baptized shall be saved." This is cal- 
led believing. 

Objection.— But here thy conscience will say, God hath given his Law, 
and hath commanded us to keep it upon pain of everlasting damnation. 

Answer. — That I know very well, but on the contrary, he hath also 
given his Gospel through his Son, which soundeth in this manner, " Go 
into the whole world, and preach the Gospel to all people, who so believeth 
and is baptized, shall be saved." The same Gospel is far greater then the 
whole Law : for the Law is earthly, and was given by a man (Moses), but 
the Gospel is heavenly, and is commanded to be preached by the Son of 
God throughout the whole world; therefore I will not now meddle with 
the Law-preachers; but I will hearken to the chief good of my salvation, 
which is delivered and offered unto me, as is aforesaid. I know that I 
have sinned and transgressed God's commandments ; but here I have the 
Gospel which releaseth me from my sins and transgressions, and which 
promised salvation unto me, because I believe in Christ ; the same Gospel 
beareth me as high above the Law, as heaven is above the earth ; there- 
fore let the ass remain upon the ground and carry his burthen, that is, let 
this our terrestrial body, and the members thereof, be subject to the 



OF THE LAW AND THE GOSPEL. 173 

Law. But the conscience, with Isaac, must climb up to the mountain, 
that is, it must take no notice at all of the Law nor of works,, but must 
only depend upon the Gospel, which proiniseth and offereth salvation to 
all that believe in Christ. 

That the Gospel bringeth Poverty, but false Doctrine Riches. 

"Where the Gospel is truly preached, there is poverty ; as it is writ- 
ten, ** I am sent to preach the Gospel to the poor." In former times 
more than sufficient was given to Popish monasteries, but now little or no- 
thing is given to the Gospel. 

Superstition, false doetrine, and hypocrisy have money and wealth 
enough, but truth goeth a begging. 

For the sake of the Gospel which is come again to light and preached, 
God will restore every thing to the right state, wherein it was at the first, 
and whereto God created it, namely, the Gospel, Matrimony, and Ma- 
gistracy. 

Of the fulfilling of the Law. 

ST. Paul saith, " What the Law could not do, in that it was weak 
through the flesh, God sending his own Son in the likeness of sinful flesh, 
and for sin condemned sin in flesh : that the righteousness of the Law 
might, be fulfilled in us, &c." That is, Christ is the sum of all, he is the 
rigbj, the pure meaning and contents of the Law. Whoso hath Christ, 
the same hath rightly fulfilled the Law. But to take away the Law alto- 
gether (whereas it sticketh in nature, and is written in our hearts, and 
born in us), the same is a thing impossible and against God. And 
whereas the Law of nature is somewhat darker, and speaketh only of 
works ; therefore Moses and the Holy Ghost do more clearly declare and 
expound it, and, in specie, do shew the same, by nominating those 
works which God will have us to do, and to leave undone. From hence 
Christ also saith, " I am not come to destroy the Law." Carnal people 
would willingly give that person royal entertainment which could bring- 
that to pass, and could make it good, that Moses through Christ, is quite 
taken away. O then we should quickly see what a fine kind of life there 
would be in the world ! But, God forbid, and keep us from such errors, 
and suffer us not to live to see the same. 

The cause that I at the first so harshly spake and wrote against the Law 
was this ; The Christian church was grievously burdened with many- 
fold superstitions and false believings and Christ was altogether darkened 
and buried. 

Therefore I was desirous (through the grace of God, and the word of the 
Gospel) to deliver godly hearts from such tormenting of consciences; but 
I never rejected the Law. 

Through God's gift and present, that is, through the Holy Ghost, 
true Christians do begin to fulfil the Law. To conclude, the Law is ful- 
filled through grace and remission of sins. 

That the Preaching of the Law and Gospel is necessary', 
WE must preach the Law for the sake of the evil and wicked, but for 
most part it lighteth upon the godly, which, although they need it not, 
but only so far as may concern the old Adam, flesh and blood, do notwith- 
standing accept thereof. 

The preaching of the Gospel we must have for the sake of the godly, 
yet it falleth among the wicked and ungodly, which take it to themselves, 
whereas it profith them not ; for they abuse it, and thereby are made se- 



174 . r * t^ai iAjther's -familiar discourses. 

cure. It is eyen'as when it fainetlrin tlie water, or in a wild wilderness, 
and in the mean time, the good pastures and grounds are parched and dried up. 

Whether we should preach only of God's Grace and Mercy, or rut ? 

PHILLIP Melancthou demanded of me, Whether the opinion of Calix- 
tus were to be approved of, namely, that the Gospel of God's Grace ought 
to be continually preached ? For thereby, doubtless (said Melancthon), 
people would grow worse and worse. I answered him, and said, We must 
preach, Gratiam, notwithstanding, because Christ hath commanded it. 
And although we long, and often preach of grace, yet when people are 
at the point of death, they know but little thereof. Nevertheless we must 
also drive on with the Ten Commandments in due time and place. 

The ungodly out of the Gospel do suck only a carnal freedom, and be- 
come worse thereby ; therefore not the Gospel, but the Law belongeth to 
them. Even as when my little son John offendeth, if then I should not 
whip him, but call him to the table unto me, and give him sugar and 
plumbs ; thereby indeed I should make him worse, yea, should quite 
spoil him. 

The Gospel is like a fresh, mild, and cool air in the extreme heat of 
summer, that is, a solace and comfort in the anguish of the conscience. 
But as this heat pro.ceedeth from the rays of the sun, so likewise the ter- 
rifying of the conscience must proceed from the preaching of the Law, to 
the end we may know that we have offended against the Laws of God. 

Now when the mind is refreshed and quickened again by the cool air 
of the Gospel, then we must not be idle, lie down and sleep ; that is, when 
our consciences are settled in peace, quieted and comforted through God's 
spirit, then we must shew also and prove our faith by such good works 
which God hath commanded. But so long as we live in this vale of 
misery, we shall be plagued and vexed with flies, with beetles, and with 
vermin, &c. that is, with the devil, with the world, and with our own 
flesh ; yet we. must press through, and not suffer ourselves to recoil. 

That the Gospel hath delivered us from the Pope's Idolatry, Supersti- 
tion, and Blasphemies. 

IN what great darkness, and in what unbelief, traditions, and ordinances 
of men have we lived, and how many conflicts in the conscience have we 
been insnared, confounded, and captivated in Popedom ; the same is yet 
witnessed by the books of the Papists, and many people now living. From 
all which snares and horrors we are now delivered and freed by Jesus Christ 
and his Gospel, and are called to the true righteousness of faith ; inso- 
much that with good and peaceable consciences w r e now believe in God the 
Father, we trust in him, and have just cause to boast that we have sure 
and certain remission of our sins through the death of Christ Jesus, 
dearly bought and purchased. Who is able to extol and sufficiently to 
praise these treasures of the consciences, which every where are sounded 
out, spread abroad, offered and presented merely by grace ? We are now 
conquerors of sin, of the Law, of death, and of the devil, and also we are 
now freed and delivered from all human traditions. If we would but only 
consider the tyranny of auricular confession, which is but one of the least 
freedoms, we could not shew ourselves sufficiently thankful to God for 
loosing us out of that one snare. In the time when Popedom stood and 
flourished among us, then every King would willingly have given ten 
hundred thousand guilders, a Prince one hundred thousand, a Nobleman 
one thousand, a Gentleman one hundred, a Citizen or Countryman twenty 
or ten, that they might have been freed from that tyranny. But now see- 
ing such freedom is obtained for nothing, by grace, it is not much re- 



OF THE LAW AND THE GOSPEL. 175 

yarded, neither give we thanks to God for the same. The Gospel bringeth.. 
freedom also both to the Papists, and to the Waldenses, or the Hussites (as 
thev are called), in Bohemia arid Moravia, but., many of them abuse the; 
same, and are unthankful, as we are. 

Of the Difference of the Law and Gospel. 

THE Old Testament is chiefly a law-book, which teacheth what we 
should do, or should not do ; and it sheweth examples and acts how such 
laws are observed and transgressed. But besides the Law, there are-cer- 
tain promises and sentences of grace, whereby the holy Patriarchs and: 
Prophets were preserved then, as we are now. But the New Testament 
is a book wherein is written the Gospel of God's promises, and the acts of 
those that believed, and those that believed .not. And it is an open and 
a public preaching and a declaration of Christ, set down in the sentences 
of the Old Testament, and accomplished by him. And like as the proper 
and chief doctrine of the New Testament, is grace and peace, through the 
forgiveness of sins declared in Christ ; even so the proper and chief doc- 
trine of the Old Testament is, through the Law, to discover sin, and to 
require good works and obedience. 

We must take good heed that we make, not a Moses out of Christ, nor 
out of Christ a Moses, as often hath been done. But whereas Christ and 
his Apostles do in the Gospel give many commandments and doctrines, 
and do expound the Law, the same are as important as the other works 
and benefits of Christ. Yet to know only' gospel precepts, is not to know 
the Gospel ; but when the voice soundeth, which saith, Christ is thine 
own with life and works, with death and resurrection, with all what he is,' 
and all that he hath. By this we see that he force th not, but teacheth 
friendly, and saith, "Blessed are the poor," &c. " Come to me all ye 
that are weary and heavy laden," &c. And the xlpostles use these words, 
" I admonish, I exhort, I pray," &c, insomuch as we see in every place, 
that the Gospel is not a law-book, but a mild preaching of Christ's merits 
shewed and given to be our own, if we believe. But on the- contrary, 
Moses in his law-books presseth, fretteth, threateneth, striketh, and horri- 
bly reproveth ; for he is a law-writer and a fierce driver thereof.. 

From hence it proceedeth that no Law is given to the faithful, whereby 
they become justified before God, as St. Paul saith, because^ they are 1 
already justified and saved by faith ; but they shew and prove their 
faith by their works, they confess aud teach the Gospel before people 
freely and undauntedly, and thereupon do set up and venture their iives ; 
and whatsoever they take in hand, the same they direct to the good and 
profit of their neighbour, and so follow Christ's example. For where works 
and love do not break through and appear, there faith is not. 

We must in this way make a true distinction ; We must place the Gas- 
pel in heaven, and leave the Law on earth ; we must receive of the Gospel, 
a heavenly and a divine righteousness. On the contrary we must value 
the Law, as an earthly and an human righteousness, and must so properly, 
directly and diligently separate and part the righteousness of the Gospel 
from the righteousness of the Law, even as properly as God hath separated 
and distinguished heaven from earth, light from dark, and the day from 
the night, &c. in such sort that the righteousness of the Gospel be the 
light and the day ; but the righteousness of the Law darkness and night. 
Therefore every Christian should learn rightly to discern the law and 
grace in their hearts, and know how to keep one from the other, not only 
in words, as the Pope and other heretics, but indeed and in truth, for they 
mingle them together, and (as it w r ere) do make thereout a cake not fit to 



176 DR. LUTHER'S FAMILIAR DISCOURSES. 

eat. For they will in no wise grant that only faith can justify without 
works. But if that were true, then is Christ not at all needful. From 
such doctrine God of his mercy bless and preserve me and every good 
Christian, 

Of the Nature of the Gospel. 

CASSIA is like Cinnamon, it hath strength to purge and cleanse the 
eyes ; it is good also against the stinging of an adder. It is also a picture 
of the Gospel, which expelleth darkness and bringeth light again ; and 
is a general physic, which we ought to make use of against all the 
bitings and stingings of those poisoned worms, the devil, his ministers and 
servants. 

Against the Opposers of the Law. 

I DO much condemn the Antjnomians, who, void of all shame, reject 
the doctrine of the Law, whereas the same is both necessary and profitable. 

But they see not the effect, the need, and the fruit thereof. St. Austin 
did picture the strength, the office and operation of the Law, by a very 
fit similitude, namely, that it discovereth our sins, and God's wrath 
against sin,- and placeth them in our sight ; for the Law is not in fault, 
but our evil and wicked nature, even as a heap of lime is still and quiet, 
until water be poured thereon, but then it beginneth to smoke and to burn, 
not that it is the fault of the water, but is the nature and kind of the lime, 
whieh will not endure water ; but if oil be poured upon it, then it lieth 
still and burnetii not ; Even so it is with the Law and Gospel. It is an 
exceeding fair similitude. 

That St. Paul had much Trouble with the Jews about the Law. 

ABOUT this argument touching the righteousness of the Law, St. 
Paul thoroughly bestirred himself against God's professing people, as in 
Rom. ix, x, xi, chapters : he striveth with powerful arguments and well 
founded ; it produced him much sorrow of heart. 

The Jews argument was this ; Paul kept the law at Jerusalem, there- 
fore (said they) we must also keep it. Answer. True it is, Paul for a 
certain time kept the Law, by reason of the weak, to win them ; but in this 
our time it is not so, neither agreeth it any way therewith : therefore the 
ancient fathers said well ; distinguish the times, then may we easily re- 
concile the Scriptures together. 

Of the Disturbance of the Jews touching the Law. 

THE Jews were much offended at St. Paul's preaching, namely, that 
the Law was now abolished by the coming of the promised Messiah, and 
touched them nearly. For indeed the Law, God's service, sacrifices, 
policy, the government and the Temple were precious jewels among that 
nation, which to be cast off was, doubtless, a great grief and offence to the 
people. 

I verily believe the beloved St. Paul was much troubled about the same, 
yea, after his conversion. 

So soon as human wisdom and the Law do concert together, so soon hath 
faith lost her virginity and pureness. For nothing is more contrary to 
faith, then the Law and human wisdom, and these two, without the help 
of God, can never be overcome, yet, notwithstanding, they must be over- 
come, if we intend to be saved. Now to fall from the Gospel to the Law, 
is as painful as to be thrown down from heaven into hell. Therefore 
truly it is very needful that every Christian do learn in the exactest man- 



OF THE LAW AND THE GOSPEL. 177 

ner, how to separate and distinguish these two pieces (Law and Gospel) 
the one from the other. 

This thou mayest yield unto, that the Law rule and govern over thy 
body and members, over the old Adam which continually stirreth in thee 
because of the remainder of sin, but in any case suffer not the Law to rule 
and govern thy conscience ; for that bride and queen must be preserved 
pure and undeflowered of the Law, and must be brought and presented a 
pure virgin to her true and only bridegroom Christ Jesus, kc. As St. 
Paul speaketh, " I have espoused you to one husband, that I may present 
you a chaste virgin to Christ," &c. 

That all Laws without Christ, are mortal. 

WHEREAS Christ is now come and revealed, the Laws and ceremonies 
are become hurtful and deadly if Christ cometh not thereto. 

Moreover, the conscience of a believing Christian must not be ruled and 
governed by any Law, except only by the Law of the Spirit, which giveth 
life, by which we are freed and loosed from the Law of the letter and of 
death, and from the workings of sin which it stirreth up ; not that the. 
Law is evil, but that it cannot help us to obtain the righteousness which 
justifieth before God. 

That the Law casteth all Mankind (which are without Faith) under 

the Curse. 

ALL that are without Abraham's faitli are cursed, for it is written, 
*' Cursed is overy one that continueth not in all things written in this 
Book of the Law to do the same." Which sentence St. Paul produceth 
out of Moses, and strongly concludeth, that all such as deal with the works 
of the Law, meaning thereby to be justified and saved before God, are; 
under the curse. 

Now, if those be under the curse that go in hand with that Law which 
was given through Moses by God's command, how much more then are 
those under the curse that go in hand with other Laws, which are devised 
by human understanding, as the Pope's Law, and such like } Therefore 
those that intend to fly from that curse, let them seek to obtain the pro- 
mised blessing, or Abraham's faith, otherwise they must remain under the 
curse everlastingly. 

And likewise, he that is justified and saved by faith in Christ, who 
is the end of the Law, as St. Paul saith, the same doth good works, not 
out of necessity, but out of choice. 

How we may he found Wise before God. 

HE that will be wise in the sight of God, let him begin to learn the 
Ten Commandments and God's Word, yea to learn Christ aright, as is 
written, " The fear of the Lord is the beginning of wisdom." 

Of the Curse of the Law. 

CHRIST only did bear the curse of the Law, there we shall find it. 
Likewise those that have spiritual blessings, must bear the corporal curse, 
for, the righteous must suffer much, as the 34th Psalm saith. 

When Satan saith in thy heart, God will not pardon thy sins, nor be gra- 
cious unto thee, I pray how wilt thou then, as a poor sinner, raise up and 
comfort thyself, especially when other signs of God's wrath do beat upon 
thee, as sickness, poverty, &c. And when thy heart beginneth to preach 



178 



br. luther's familiar discourses. 



and say, Behold, here thou liest in sickness, thou art poor and forsakei* 
of every one, &c. How canst thou then know that God is gracious unto 
thee ? then thou must turn thyself to the other side, and say, Well, let it 
outwardly seem as it will, yea, and although mine own heart felt abun- 
dance more, yet, I know for certain, that I am united and made one with 
my Lord and Saviour Christ ; I have his Word to witness and to assure 
me of the same, which can neither fail nor deceive me, for God is true, 
and performeth what he promiseth. 

Thus a true Christian, as straight as a line, remaineth by Christ and 
saith, Am I not good and godly ? neither was St. Peter, yet sure I am that 
Christ is both good and godly, whom I have put on ; he only is my righte- 
ousness, he stands in my stead before God, and pleads his merit, although 
I be a poor sinner, &c. 

What God y s Righteousness is, and why the Preaching of the Law is 
necessary against the Antinomians. 

THIS word (God's righteousnes) in former time, was a great thunder- 
clap to my heart, for when in Popedom I read these words, " Deliver me 
in thy righteousness," also, " in thy truth," then I thought that righteous- 
ness to be the fearful wrath of God, by which he punisheth sins ; I was 
then an utter enemy to St. Paul, when I read, " the righteousness of 
God is revealed through the Gospel." 

But afterwards, when I saw farther into the Bible, and found it thus 
written, " The just liveth by his faith," and when I had read St. Austin 
upon that place, then I was exceeding glad, for I then saw that God's 
righteousness is his mercy, through which he holdeth us justified ; in this 
way was I comforted. 

But our Antinomians and assaulters of the Law, will flatter, secure 
people, and make them godly through this word, Righteousness ; for the 
world is now grown to such a pass, that it will not be affrighted nor dis- 
tressed, but we must thunder and lighten with the Law, by reason of 
this great security in which most of the world are drowned. 



Reflections on Chap. 12. — From hence we learn, that according 
to the Law, salvation is by Works ; according to the Gospel it is by Grace. 
The law says, do this, but the Gospel says, believe this and thou shalt 
be saved. By the Law we are all guilty sinners ; it is only by the Gospel, 
through faith in Christ, that we are saved, without our own deserts. It fe- 
ftll of Grace. 



THAT FAITH ONLY JUSTIFIETH BEFORE COD. 170 



CHAP. XIII. 



THAT ONLY 

FAITH IN CHRIST. 



Whether a Man be justified and accepted before God first, through 
Faith, but afterwards is accomplished by Works ? 

I ANSWER thereunto thus : A creature which already is created, it 
cannot be said of the same that it shall be created, seeing it is created 
already. Even so, one that is justified already, of him it cannot be said 
that he shall be justified, because he is justified already. 

It were ignorantly spoken to say, We are at the first justified by faith, 
but afterwards, justification must be finished and settled by works. These 
words, namely, The righteous man is a new creature of God, and is called 
the first-born of his creatures, do stop the mouths of all mankind. There- 
fore it followeth, that our works help nothing to justification. For our, 
or, the works of the Law, do not make us new creatures of God, but as 
God only hath begun to make us new creatures by faith, so doth he also 
continue and complete it. 

We are created in Christ Jesus to good works, therefore works neither 
make nor create us, otherwise we were not God's creatures, but (as they 
say concerning this point) we should be the creatures of our works. And 
although our works make us not their creatures, yet according to their 
meaning, they force God to do so. 

If the beginning of a new creature be without the works of the Law, 
then also is both the middle and the end ; otherwise these three, begin- 
ning, middle, and end, were not one manner of creature nor of one Creator, 
nor of one generation, but an ugly monster, one part created without 
works, another part for the sake of works ; and God, who is moved with- 
out works to begin, should be moved through works to finish. But the 
faithful, or the just, are born of God; works make no creature (but God 
only), therefore works justify not. 

Of Philip Melancthon > s Disputations held only with Luther, about the 
Article of Justification, Anno 1536. 

PHILIP MELANCTHON said to me, The opinion of St, Austin of 
justification (as it seemeth) was more consistent when he disputed not, 
than it was when he used to dispute ; for thus he saith, We ought to hold 
that we are justified by faith, that is, by our regeneration, or by being" 

Y 2 " 



180 dr. luther's familiar discourses. 

made new creatures. Now if it be so, then we are not justified only by 
faith, but by all the gifts and virtues of God given unto us. That is St. 
Austin's opinion. From hence cometh also that gift of grace of the 
school-divines, grace which maketh accepted. They alledge also that 
love is the same grace that maketh us acceptable before God. Now what 
is your opinion, Sir, do you hold, that a man is justified by this regene- 
ration, as is St. Austin's opinion ? 

I answered, and said, I hold this, and am certain that the true meaning 
of the Gospel, and of the Apostles is, that we are justified before God 
gratis, for nothing, only by God's mere mercy, wherewith and by reason 
whereof, he imputeth righteousness unto us in Christ. 

Of Melancthon* s First Question to Luther by way of Disputation. 

I HOLD not (said Melancthon) that a human creature is justified only 
by God's mercy ; our righteousness, which is a good Conscience, is need- 
ful by reason of works : or, will you not allow me to say, Man is justified 
principally, by faith ; (in the least measure) by works? yet, in such a 
way that faith be in expectation, and the same expectation remaining, the 
fulfilling of the Law is not required, but faith supplieth that which is 
wanting in the Law, which is nothing else than to say, A man is justified 
not by faith only. For you never understood (as Austin) that justification 
is from the beginning of the regeneration ; he holdeth not that a man is 
saved merely for nothing, but is saved by reason of the virtues which are 
given unto him. I desire your grave opinion touching this of Austin : 
for his opinion of deserts is directly opposite to your meaning, for he 
taketh not deserts away, but only of the ungodly. 

Luther's Answer by Way of Reply. 

I HOLD that man is, and remaineth justified only through God's 
mercy; for that is the complete righteousness which is placed against 
JGod's wrath, sin, and death, and which devoureth all, which maketh a 
jhuman creature directly holy and innocent, as though he were altogether 
(without sin. For in that God imputeth righteousness to mankind gratis, 
j for nothing, the same suffereth no sin to remain in the new man : as John 
saith, " Whoso is born of God sinneth not :" for to be born of God, and 
to be a sinner, the same is contrary the one to the other. 

According to this righteousness of faith, a man is said to be justified, 
not in the behalf of his works or fruits which God requireth, recompen- 
seth, or rewardeth ; the same I call an external or an outward righteous- 
ness, a righteousness of works, which in this flesh and life neither can be 
pure nor holy, 

Melancthon'' s Second Question. 

I ask (said Melancthon) touching St. Paul after he was regenerated, 
how he became justified in future, that is, accepted ? 

Luther's Answer. 

For no other cause, but only by reason of the same regeneration by 
faith through which he became justified and remaineth justified ever- 
lastingly. 

Of Melancthon' i Third Question. 
Was he justified only by reason of God's mercy ? or (principally) by 
reason of the mercy, and (in the least part) by reason of his works and 
virtues. 



THAT FAITH ONLY JUST1FIETH BEFORE GOD. 181 

Luther's Answer. 
NO but the virtues and works were valued by God to be good and up- 
right for the sake of St. Paul's person, who was justified. Like as a work 
is pleasing 1 or displeasing", good or evil, for the person's sake that per- 
formed it. As also is spoken thereof in Terence. For a good work done 
by an evil person, hath no respect by men, neither is it acceptable. 

Of Melancthon' 1 s Fourth Question. 
IT seemeth (said Melancthon) that Paul was not justified only by mercy. 
For yourself teacheth, that the righteousnes of works is necessary, yea, 
and that before God. And Paul (who believeth and did good works) pleased 
God ; but if he had not done them, then he would not have pleased him. 
Therefore our righteousness (if no more) is a little piece of the cause 
that we become justified before God. 

Of Luthefs Answer. 

IT is necessary but not out of compulsion of the Law, but out. of the ne- 
cessity of a willing mind, which iolioweth without all let or hinderance, 
As the sun of necessity shineth, if otherwise it be a sun, not by reason of 
any Law, but by nature, or, as 1 may say, by reason. of the immutability, 
for thereunto it was created, on purpose to shine. 

Even so 'one that is justified and regenerated doth good works, not by 
reason of any Law, or by compulsion (for no Law is given to one that is 
justified) but out of unchangeable necessity. Moreover, St. Paul saith, 
'« We are God's workmanship, created in Christ Jesus to good works, &c." 

Melancthon 1 's Fifth Question. 

SADOLETUS (said Melancthon) layeth the fault in us, in that our 
Doctrine is against ourselves in teaching, that we are justified only by 
faith, and yet we say, the righteousness of works is necessary. 

Luther's Answer. 

YEA, for the hypocrites and false brethren do make a shew as if they 
believed, for which cause, works are required, to the end, they in their 
hypocrisy may be confounded. Like as Elias required works of Baal's 
Priests, and said, " Call upon the name of your God, &c." Whereas 
Baal thereby was confounded ; For God in such things doth nothing by 
reason of necessity, but goodness, and yet without the Law. 

Melancthon' s Sixth Question. 

WHEN you say, we are justified only by faith, do you understand that 
only from the beginning, of the remission of sins ? Or, is it your opinion 
that Paul was regenerated, and pleased God (also afterwards) not by rea- 
son of his own obedience or virtues yet in part, but only for the sake of 
God's mercy. 

Luther's Answer. 
FROM the beginning, from the middle, and from the end. The obe- 
dience (as I said before) pleased God for Paul's sake who believed ; for 
Otherwise, his obedience had not been pleasing. And forasmuch as the 
person is justified, it is and remaineth justified so long as faith endureth. 
Therefore this dividing of parts is nothing worth when we bring in three 
several parts, the beginning, the middle, and the end of the persons jus- 
tification. The works therefore do shine through the glass of faith, and 
for the sake of faith they are acceptable to God, not for the works sake: 



182 DR. LUTHER'S FAMILIAR DISCOURSES. 

otherwise the works following were better aiid more stroug than faith which 
went before ; as tbose which should make one justified longer, namely, in 
the midst and end of one's life. Even so, faith would only justify in the 
beginning, but afterwards would go away or vanish, and so should leave 
the honour to the works, in that it had left off and ceased. 

MelancthorC s Seventh Question, 
SIR ! you say, Paul was justified, that is, was conceived to everlasting 
life, only for mercy's sake. Against which, I say, if the piece-meal or 
partial cause, namely, our obedience followeth not ; then we are not sav- 
ed, according to these words, " Woe is me, if I preach not the Gospel.'* 
1 Cor. ix. 

Luther'' s Answer.^ 

NO piercing or partial cause approacheth thereunto ; for faith is pow- 
erful continually without ceasing ; otherwise, it is no faith. Therefore of 
what value the works are, the same they are through the honour and pow- 
er of faith, which undeniably is the sun or sun-beam of this shining. 

Melancthon's Eighth Question. 

IN Austin (said Melancthon) tl^ese words (Sola fide J directly excludeth 
works. 

Luther's Answer. 

WHETHER it be so or no, these words of Austin do su^iciently shew, 
that he is of our opinion, where he saith, I may well be afraid, but I do 
not therefore despair ; for I think upon and remember the wounds of the 
Lord. And further, in he saith, woe be to the life of that human creature 
(be it never so good and praise worthy) that disregardeth God's mercy. 

Hereby he sheweth plainly, that faith is active and powerful in the be- 
ginning, middle, and end, that is continually. As also the Psalm saith, 
" By thee is forgiveness, &c." Also, enter not into judgment with thy 
servant, '&c, 

Melancthon* s Ninth Question. 
IS, it proper to say that the righteousness of works is necessary to sal- 
vation ? 

Luther's Answer. 

I NO, works do not procure nor obtain salvation, but they are present by 
and with faith, which obtaineth righteousness ; as I of necessity must be 
present at my salvation. / The opinion of Sadoletus may be this, that faith 
is a work required by 'God's Law, as love, obedience, chastity, &c. 
Therefore, he that believeth hath fulfilled the first part of the Law, and so 
hath a beginning to righteousness ; but when this beginning is present, 
the other works are required which are commanded in the Law, which 
must be done after and besides faith. 

Hereby we see that Sadoletus understandeth nothing in this case : for 
if faith were a commanded work, then his opinion were right, and faith 
in that sort would regenerate one in the beginning, as other good works 
would also renew one afterwards. 

But we say, that faith is a work of God's promise, or a gift of the Holy 
Spirit, which indeed is necessary to the fulfilling of the Law, but it is not 
obtained by the Law nor by works. But this presented gift, Faith, regen- 
erateth one continually, so that the regenerated person doth new works, 



THAT FAITH ONLY JUSTIFIETH BEFORE GOD. 183 

but new works do not make a new person. As we see that the works of 
St. Paul were not pleasing to God, because they were good works, but 
because they were done by Paul, who pleased God, which works had not 
been pleasing- to God, if in case Paul's person had not first pleased him. 

Therefore we can attribute to works in themselves no righteousness be- 
fore God, although they adorn the person accidentally, and make illustri- 
ous by certain and sure recompence, but they justify not the person : for 
we are all justified one way in and by one Christ; we are altogether accept- 
able and pleasing according to the state of the person ; yet one star excel- 
leth another in brightness, but God loveth no less the star Saturnus, than 
he loveth the sun and moon. 

To conclude: a faithful person is a new creature, a new tree. There- 
fore all these speeches which in the Law are usual, belong not to this case: 
as to say, "a faithful person must do good works :" neither were it right- 
ly spoken to say, "The sun shall shine : A good tree shall bring forth 
good fruit : or, Three and seven shall be ten, &c." For the sun shall not 
shine, but it doth shine by nature unbidden, it is thereunto created. Like- 
wise, a good tree bringeth forth good fruit without bidding : three and 
seven are ten already, and shall not be, &c. Insomuch that we speak not 
of what shall be done, but of what is already done. 

Whether those that are justified by Faith, do good Works of necessity? 

I answered and said, No; first, because "no Law" was or is "made 
for the righteous," i Tim. i. whereby it followeth not that the righte- 
ous must or shall do good works. 

Secondly, they do err which speak in this manner, The righteous must 
do good works, for they make out the necessity of the cause, or necessity 
©f the Law, out of the neccessity of the consequence, which already is in- 
cluded ; they make a necessity of that which in future shall and must be, 
out of the necessity which is immutable : they make a necessity of com- 
pelling and forcing. 

And therefore it is as improperly spoken, as when they say, "The 
righteous shall do good works; God shall do good; the Sun shall shine, 
&c." whereas all these do follow by necessity of the cause, and by con- 
sequence of that which is concluded; or, that I may deliver it more plain- 
ly, all these follow by nature and willingly without the commanding of any 
Law, uncompelled and unforced. 

Now in that we do not know how and what we ought to do according to 
the first creation when Adam and Eve were created in righteousness. 
Therefore God gave the Law, thereby to shew unto us that both our state 
and nature are changed, and that we are not now the children of God, but 
the children of the devil. 

Moreover, God also sent Christ, who hath delivered and sanctified all 
that believe in him, from the curse, insomuch that now they are justified 
and saved by faith, &c. 

But those sins and offences which still remain in them, over which they 
sigh and complain all their life-time, the same are not imputed unto them 
for Christ's sake in whom they believe ; according to this article, " I be- 
lieve the remission of sins." 

Of a Writing sent by Philip Melancthon to John Brentius touching 

Justification. 

"I HAVE received thy long letter with joy and gladness; I pray thee 
write often and largely unto me. I well discern and mark what it is that 
moveth and vexeth thee concerning faith, by reasou St. Austin's opinion is 



184 DR. luther's familiar discourses. 

yet in thy mind, which is come so far, as that he meaneth the righteous- 
ness of human nature, be it never so good, is before God not valued for 
righteousness. This his opinion is upright and good. Further, his opin- 
ion is, that we are held for righteous, by reason of the fulfilling of the 
Law, which the Hcly Spirit worketh in us ; thou also believest the same. 

This opinion of our pureness or perfection is laying the Law for a foun- 
dation. The regeneration which the Holy Spirit worketh in us, must in- 
deed follow after faith, but we are not thereby justified before God; there- 
fore, my advice is, that thou look not at all upon the regeneration, nor up- 
on the Law, but have thou regard to the promises,' and hold for certain that 
we are justified for Christ's sake, that is we are acceptable before God, and 
do find peace of conscience through him only, let our regeneration be as 
it may, and although of necessity it must follow, yet it is not able to set- 
tle the conscience in peace. Neither doth love (which is the fulfilling of 
the Law) justify, but faith only, not that faith is complete in us, but that 
it taketh hold on Christ who is our protection. Austin (said Melancthon) 
obtained not the opinion of St. Paul, although he shot nearer thereat than 
the school-divines ; but he doth not sufficiently declare the righteousness 
of Faith. 

Believe me, loving Brentius, about the righteousness of faith there is a 
great darkness, dissention, and hatred, which thou wilt rightly under- 
stand, when in every particular thou removest the Law out of thy sight 
and the fulfilling of the same (which Austin highly exalteth), and directest 
thy mind only to the bare promise, and boldest sure and certain that we 
are justified for Christ's sake; that is, we are accepted, and do find 
peace. 

This is the right meaning, which declareth Christ's honour and highly 
extolleth the same, and which immeasurably raisethup and comforteth the 
consciences. Indeed 1 undertook to shew and make the same clear in the 
Apology, but it was to little purpose, by reason of the adversaries, which 
construe and expound every thing in the worst sense ; however 1 shewed 
this my opinion plainly, as I now write to thee. 1 would fain know how 
it is likely the conscience should be settled in peace and hope, so long as 
it holds that we are justified before God at the first, or when regeneration 
is complete in us? What were this but to be justified by the Law, and 
not through the promise merely gratis ? 

As I said above, If righteousness (as we are righteous before God) be 
attributed to love, then it is attributed to our works (I mean here the 
works which the Holy Spirit doth, or worketh) ; but on the other hand 
faith only justifieth, not because it is a new work of the Holy Spirit in us, 
but because it taketh hold on God's mercy given and offered unto us in 
Christ, and with joy and gladness we receive the same, for whose sake 
we are accepted, and not for the sake of the gifts of the Spirit in us. 
Thou wilt easily understand this case, when thou departest from the opi- 
nion and meaning' of Austin ; and I hope also that our Apology will help 
thee therein, although as yet I speak weakly and in fear, touching so 
weighty a business, which cannot be rightly understood without combat 
in the conscience. People in every particular must hear the preaching 
of the Law and of repentance, yet, notwithstanding, in the mean time 
the Gospel must not be shut up in silence : I pray thee write again unto 
me what thou holdest of this my writing, and also of my Apology, and 
shew me if at this time thou art sufficiently answered upon thy questions ; 
furewei." 

Philip Melancthon. 



THAT FAITH ONLY JUSTIFIETH BEFORE GOD. 185 

Of Luther's Addition to the aforesaid Writings of Melancthon. 

AND I, my loving- Brentius, to the end 1 may the better understand 
this case, do use to think in this manner, namely, as if in my heart were 
no quality or virtue at all, which is called faith and love (as the sophists 
do speak and dream thereof) ; but I set all on Christ, and say, my sure, 
my constant and complete righteousness (in which is no want nor failing-, 
but is before God as it ought to be) is Christ my Lord and Saviour. To 
the end I may make myself free, and work myself out of the sight of the 
Law and of works, yea, also, out of the sight of that Christ who seemeth 
to be, as it were, either a teacher, or a giver; I say, I will not know such 
a Christ, but 1 will have that Christ himself is my gift and doctrine, and 
that in him I have all, as he saith, "I am the way, the truth, and the 
life." He saith not, I shew or give the way, the truth, and the life, as 
if he wrought in me, and nevertheless were out of me elsewhere. No, I 
will none of that, but he shall be in me, in me he shall remain, speak, 
&c. To the end there be in him (in Christ) the righteousness which is ac- 
ceptable before God. Farewel. 

Martin Luther^ 

Of the Nature of Faith. 

IT is impossible that a Papist should understand this article, " I believe 
the forgiveness of sin," For the Papists are drowned in their opinions (as 
I also was when among them) of the cleaving to, or inherent righteousness. 

The Scripture nameth the faithful saints, and the people of God, It is 
a sin and a shame that we should forget this glorious and comfortable 
name and title. But the Papists are such upright sinners, that they will 
not be reckoned sinners ; and again they will neither be holy, nor held so 
to be. And in this sort it goeth on with them untoward and crossway ; 
insomuch that they neither believe the Gospel which comforteth, nor the 
Law which punisheth. 

But here one may say, the sins which we daily commit do offend and 
anger God ; How then can we be holy ? Answer. A mother's love to 
her child is much stronger than the disagreeableness of the scurf upon the 
child's head. Even so, God's love towards us is far stronger than our 
filthiness and uncleanness. Therefore although we be sinners, yet we 
lose not thereby the childhood, neither do we fall from grace by reason of 
our sins. 

lea, another may say, We sin without ceasing, and where sin is, there 
the Holy Spirit is not : therefore we are not holy, because the Holy Spirit 
is not in us, who maketh holy. Answer. The text saith plainly, "The 
Holy Ghost shall glorify me, &c." Now where Christ is, there is the Ho- 
ly Spirit, Now Christ is in the faithful (although they have and feel sins, 
do confess the same, and with sorrow of heart do complain thereof), there- 
fore sins do not separate Christ from those that believe. 

The God of the Turks helpeth no longer nor further (as they think) than 
when they are good and godly people ; in like manner also the God of the 
Papists. But when Turk and Papist begin to feel their sins and unwor- 
thiness (as in times of trials and temptations, or in death), then they trem^ 
ble and despair. This is the faith of the Pope and of the Turk. 

But a true Christian saith, " I believe in Jesus Christ my Lord and 
Saviour," who gave himself for my sins, and is at God's right hand, and 
intercedeth for me : fall I into sin (as, alas ! oftentimes I do), so am I sor- 
ry for it, I rise again, and am an enemy unto sin, &c. 

Insomuch now that we plainly see that the true Christian faith is far 
different from the faith and religion of the Pope and Turk. 



186 DR. LUTHER'S FAMILIAR DISCOURSES. 

Human strength and nature is not able to accomplish this true Chris- 
tian faith without the Holy Spirit. I can foot it no further than to take 
its refuge in its own deserts and good works. 

But he that can say, I am a child of God through Christ, who is my 
righteousness, and despaireth not, although he be deficient in good works 
(as it always faileth us therein) , he believeth rightly. But grace is so great 
that it amazeth an human creature, and is very difficult to be believed. 
Insomuch that faith giveth the honour to God, that he can and will perform 
what he promiseth, namely, that he maketh sinners righteous. Rom. iv. 

It is an exceeding hard matter to believe that God is merciful unto us 
for the sake of Christ. O ! man's heart is too straight and narrow to en- 
tertain the same, neither can it easily take hold thereof. 

When I was a young man and at Eisleben, I went with the rest in pro- 
cession on the day of Corpus Christi, and had on me my priest's attire ; 
it happened that I was in such sort affrighted before the sacrament, which 
Dr. Staupitz carried, that my sweat brake out, being in so great an an- 
guish that I thought I should have fallen down dead. Now when the pro- 
cession was ended, I confessed and opened my grief to Dr. Stauptiz ; he 
said, 0, your thoughts are not Christ's. These word I received with joy, 
and they were very comfortable unto me. 

But is it not to be lamented that we are so wavering and weak in faith ? 
Christ giveth himself unto us with all that he is and hath : he offereth unto 
us his celestial everlasting wealth, as his grace, remission of sins, eternal 
righteousness, life and salvation ; he nameth us his brethren and co-heirs ; 
yet, nevertheless, we are in time of necessity affrighted and do fly from 
him, when we have most need of his help and comfort. 

Of the Children's Faith. 

THE little children, do stand on the best terms with God Almighty con- 
cerning their lives and faith. We old doting fools do torment ourselves 
and have sorrow of heart with our disputings touching the word, whether it 
be true or not : How can it be possible? &c. But the children with 
simple pure faith do hold the same to be certain and true, without all doubt- 
ting. 

Now if we intend to be saved, we must, according to their example give 
ourselves, only to the word. But the wicked and crafty spirit, before we 
be aware, can, masterlike draw the same away from us, by presenting new 
dealings and business to keep us in action. Therefore best it were for us 
soon to die, and to be covered over with shovels. 

The loving children do live innocently, they know of no sins, they are 
without malice, wrath, covetousness, and unbelief, &c. Therefore they 
are merry and possess a conscience ; they fear no danger, whether wars, 
pestilence, or death. 

They will take an apple rather than a crown : what they hear concerning 
Christ, of the life to come, &c. the same do they believe simply and plain- 
ly, and prattle joyfully thereof. From whence Christ speaketh unto us 
old ones earnestly to follow their examples, where he saith, *' Whosoever 
shall not receive the kingdom of God as a little child shall in no wise enter 
therein." For the children believe aright, and Christ loveth them with 
their childish sports. On the contrary, he is an enemy to the wisdom of 
the world. Matth. xi. 

Of the Nature of a right Faith. 
THE nature of an upright and true faith, (which holdeth only to Christ) 
is, not to dispute, whether thou hast clone many good works whereby thou 



THAT FAITH ONLY JUSTIFIETH BEFORE COD. 187 

mightestbe saved ? Or, whether thou hast committed many sins whereby 
thoumayest be damned ? But it concludeth in a most simple and plain 
way ; that although thou hast done many good works, yet thereby thou art 
not righteous before God. And again, although thou hast committed 
great sins, yet thereby thou art not damned. 

But I will not therewith dishonour nor blaspheme good works, much 
less will I applaud sin. But this 1 say, he that will stand before the judg- 
ment seat of God, and will be found a child of grace, he shall and must, 
only and diligently have regard how he may keep and hold on Christ 
through faith, lest Christ be made unprofitable unto him, in that he relieth 
upon the Law, to be justified and saved thereby. 

Who are upright Saints ? 

UPRIGHT and true saints are all the servants of the church, temporal 
princes and magistrates, parents, children, masters and mistresses of fa- 
milies, house-servants, and what state and calling else, which of God is 
instituted and ordained, who first of all do hold and believe that Christ is 
their wisdom, their righteousness, sanctification, and redemption, and 
who afterwards do perform in their vocations what God connnandeth and 
layeth upon them, and do abstain from the lusts and sins of the flesh. 

But inasmuch as all are not alike strong, and that in some still many 
faults, weaknesses and offences are seen and found, the same doth neither 
hurt nor hinder them of their sanctification, so that they sin not of evil pur- 
pose and pre-meditation, but only out of weakness. For a Christian in- 
deed doth feel the lusts of the flesh, but he resisteth them, neither have 
they dominion over him ; and although now and then he doth stumble and 
fall into sin, yet it is forgiven him, when he riseth again, and holdeth 
himself on Christ, who will not, " That the lost sheep be hunted away, 
but must be sought after. Luke xv. Ezek. xxxiv. 

Of Questions answered by Luther. 

WHY do Christians make use of their natural wisdom and understand, 
ing seeing it must be set aside in matters concerning faith, as being such 
which not only understandeth not the same, but also striveth against it ; 
therefore it is in an upright, godly Christian nothing worth ; nay it rather 
hindreth, 

Answer. The natural wisdom of a human creature in matters of faith 
(until he be regenerated and born anew) is altogether darkness, it knoweth 
and understandeth nothing in divine causes. But in a faithful person 
(which is regenerated and enlightend by the Holy Spirit through the 
Word) it is a fair and glorious instrument and workmanship of God : for 
even as all God's gifts, natural instruments, and expert faculties are hurt- 
ful to the ungodly, even so are they wholesome and saving to the godly. 
Natural wisdom, eloquence, languages, &c 4 do further and serve faith, 
Whereas before they hindered faith. 

The enlightened understanding, through faith, receiveth life from faith ; 
for it was dead, and now is made alive again : like as our bodies in the 
light of the day, when it is clear and bright, are better disposed and more 
safe, also do rise more readily, do move, walk, ike. than they do in the 
dark night ; even so it is with human reason which now resisteth and 
striveth no more so hardly againsfrfaith as it did before it was enlightened, 
but now it rather furthereth and advanceth faith. 

Likewise also the tongue, which before blasphemed God, now laudeth- 
extolleth, and praiseth God and his grace ; like as my tongue is now ano- 
ther manner of tongue than it was before in Popedom, now it is enlightened. 

Z 2 



*88 DR. LUTHER*S FAMILIAR DISCOURSES. 

This is the regeneration which is done by the Holy Ghost through 
the Word, I being- now of another mind. 

Natural reason and understanding is subject to vanity, as also other 
creatures of God are, but faith separateth vanity from the essence or sub- 
stance. 

David made use of bows, swords, and other weapons, and saith, " I rely 
not upon my bow," &e. yet he casteth them not away. 

A sanctified and an upright Christian likewise saith, My wife, my chil- 
dren, my art, wisdom, my money and wealth do help and avail me nothing 
in heaven ; yet I cast them not away nor reject them, when God bestoweth 
such benefits upon me, but I part and separate the substance from the va- 
nity and foolery which cleaveth thereunto. Gold is and remaineth gold 
as well when a whore carrieth it about her, as an honest good and godly 
woman. The body of a strumpet is even as well God's creature, as the 
body of an honest matron, &c. In this manner ought we to part, to put 
away, and to separate vanity and foolery from the thing and substance, or 
from the creature given and of God who created it. 

Job knew how to make this separation, when he only did reprove his 
wife. « Thou," (said he) « speakest like one of the foolish women," &c. 

He saith not, Thou speakest as a woman which useth to fool. He 
spared the kind or the generation. But this the common people and 
greatest sort cannot do ; for they find fault with and reject the substance 
of the creature, together with the abuse or vanity thereof, wherein they 
do not well ; for if the good were not (say they), then neither would the 
evil be. Of this Aristotle, the heathen saith, What is evil cannot be 
abused, because God hath forbidden the same ; but that which is good is 
abused to sin and wickedness against God's will and command, who 
created it good and to be used. 

Of the Nature of true Faith. 

UPRIGHT and faithful Christians do always think they are not faithful, 
nor do believe as they ought ; and therefore they constantly strive, wrestle, 
and are diligent to keep and to encrease faith. Like as good workmen do 
always see that something (yea much) is wanting in their workmanship. 
But the palterers and botchers do think that nothing is wanting in what 
they do and make, but that every thing is well and complete. Like as the 
Jews think they have the Ten Commandments at their ringer's eud, 
whereas, in truth, they neither learn nor regard them. 

That Faith in Christ is a Christian's only Comfort. 

GOD permitteth us to dally and play with apples, pears, with nuts, 
&c. Also he gives us leave to sport with our children, wives, and with 
all his creatures. But we must not accustom ourselves to do so with God 
and with his Majesty ; (as we use to say) It is not good to play with edge 
tools. Our only comfort is, I believe in Christ ; let us but only keep to 
that, so shall we remain well secured against all enemies. 

Of God's Justice and Righteousness. 
THESE words God's justice and righteousness, heretofore were like 
horrible thunder-claps in my conscience ; I was sorely affrighted at hear- 
ing of them, and thought, If God be just, then surely he will punish, &c. 
But when I began more diligently to consider of the words, then came to 
my mind this sentence of Habak. ii, "The just liveth by his faith." 
Also, " The righteousness which is acceptable hefore God, is revealed 
without the Law." Then I presently thought, if the just should live by 



THAT FAITH ONLY JUSTIFIETII BEFORE CiOO, 189 

faith, and that the righteousness which is acceptable before God shall save 
all those that believe, then surely these words will not terrify poor sinners 
and sorrowful consciences, but rather will comfort them. In such wise 
was 1 refreshed and strengthened, and was assured that God's righteous- 
ness is not that wherewith he punisheth as a stern judge, but wherewith 
he justifieth and saveth sinners which do repent. This I received only 
of the Holy Ghost. 

That no Man can teach rightly of Faith, nor can undervalue the 
Righteousness of Works, except he be well experienced. 

TRULY it is held for presumption in an human creature that hedareth 
to boast of his own proper righteousness of faith : it is a very hard matter 
that a man should dare to say, I am the child of God, and am comforted 
and solaced through the immeasurable grace and mercy of my heavenly 
Father. I say to do this from the heart, is not in every man's power. 
Therefore no man is able to teach pure and rightly touching faith, nor can 
reject the righteousness of works, without sound practice and experience. 
St. Paul was well exercised in this art ; he speaketh more basely and vilely 
of the Law, than any arch-heretic can speak of the Sacrament, of the 
Altar, of Baptism, or than the Jews have spoken thereof; for he nameth 
the Law the ministration of death, the ministration of sin, and the minis- 
tration of condemnation ; yea, he holdeth all the works of the Law (and 
what the Law requireth, without Christ) to be dangerous and hurtful, 
which Moses (if he had then lived) would doubtless have taken very ill at 
Paul's hands. It was, according to human reason, spoken too scornfully 
and basely. 

That Faith is understood only in Trials and Temptations. 

WITHOUT trials and temptations no man knoweth what faith and 
the strength thereof is ; it is understood only in times of trouble and ad- 
versity. But I mean and speak not here of carnal sins, which according 
to their nature do try and vex the sanctified, but I mean spiritual trials 
and temptations, which only such understand as have found and felt 
the same. 

Of a Christian'' s Righteousness. 

THE righteousness of a true Christian (which completely and fully 
justifieth before God) is only faith in Christ. Like as the white colour 
whiteth a w T all, and iire or heat maketh water hot. 

That Faith scorneth Adversities. 

GOD contemneth and scorneth the angry Princes, as is written in the 
second Psalm. In like manner stout and couragious Christian preachers, 
which have faith, regard nothing at all the anger and raging of the world ; 
for where faith is, there is also contemning and deriding; although Satan 
also mocked and derided, when he said to Christ, " Art thou the Son of 
God ?" so " command that these stones be made bread," Sec. And, as the 
Jews said, " He calleth for Elias," &c. The jeering and scorning of a true 
and an upright Christian must exceed the scorning' and jeering of the 
devil and the Jews, and in despite of them must keep the field. Therefore 
as the devil hath sworn our death, and to cast us down to hell, even so 
again instead thereof, must we climb over him up into heaven, and with 
cur feet spurn him into hell. 

That Faith is tried by the Cross. 
THE faith of the cross doth the deed, for faith cannot subsist without 



190 dr. luther's familiar discourses. 

the cross. Bat when the water (as we use to say) runneth above the chin, 
as then we see what faith's strength is, and what it is able to do. It is not 
a speculation or an imaginary fancy, but a sure and certain confidence of 
the heart in God, and a work of the Holy Ghost. 

IF I had as much faith as I should have, I would long since have beaten 
and overcome the Great Turk, and made other tyrants to crouch. I have 
been well plagued with them, but it faileth me of faith ; yet a weak*faith is 
also a faith ; for Godsaith, " My grace is sufficient for thee ; when I am 
weak, then am I strong." 

Of what Joseph o/Arbnathea did believe touching Christ, 

JOSEPH of Arimathea, at Jerusalem, had a faith in Christ like as the 
Apostles had : they thought Christ would have been a worldly and a tem- 
poral Potentate, therefore he (Joseph) took care of him as of a good friend, 
and buried him honourably. He believed not that Christ should rise again 
from death, and become a spiritual and everlasting King. The same faith 
had also the Apostles. 

Of Abraham'' s Faith. 

WHEN Abraham shall rise again at the last day, then he will chide us 
by reason of our unbelief, and will say, 1 had not the hundredth part of the 
promises which ye have, and yet I believed. This example of Abraham 
exceedeth all human natural reason, in that he overcame the paternal love 
which he bare towards his only son Isaac (in whom the promises were, 
that his seed should multiply as the stars of heaven, and as the sand on the 
sea-shore), and disregarding all, was more obedient to God, and against the 
law of nature would have sacrificed and slaughtered his son. What for the 
space of three days he felt in his breast ; how his heart yearned and 
panted ; what pauses and trials he had, the same is not to be expressed. 

Likewise the example of Jacob is remarkable, when, in his old age, 
he had lost his beloved son Joseph, knew not otherwise but that he had 
been slain and devoured of wild beasts. " I will now," said he, " go down 
to my son into the grave;" which sheweth how great the sorrow of his 
heart was. 

In such sort God exercised them with trials and temptations through 
their children. 

Of the Certainty of Faith in the Word through the Holy Ghost. 

WE do not separate faith from the Holy Ghost, which is the certainty 
itself in the Word, and not without the Word, but is given through the 
Word, and not without it. 

I certainly do believe that John Prince Elector of Saxony (a good and 
godly Prince) was indued with the Holy Ghost at Augsburgh ; where, at 
the Imperial Diet, he would not suffer the preaching of the Gospel to be 
neglected nor intermitted, notwithstanding the Emperor's strict command 
to the contrary. For his Highness told the Emperor plainly, that he no 
less wanted the Word of God, than his meat and drink. And when at 
last, the Emperor Charles by force caused the preaching of the Gospel to 
be silenced, then the Prince Elector rather would have departed from the 
Diet, than be without hearing the Word of God. Insomuch as I held it 
fitting to write unto his Highness, humbly entreating him (for a time) to 
yield in that respect to the Emperor's pleasure, and to remain by the Diet, 
especially seeing that city pertained to the Emperor ; which upon the 
reading my letter, his Highness said, 1 know not whether I, or my Martin 



THAT FAITH ONLY JUSTIFIETH BEFORE GOD. 191 

playeth the fool, His Highness took my advice, and remained by the 
Diet. This letter is printed in the fifth tome, published at Fena. 

Of the Holiness and Sanctity of Friars. 
IN Popedom I was also a presumptuous worker of seeming holiness ; 
when I celebrated that abominable idol the Mass, then I presumptuously 
trusted and relied thereopon. But at that time I saw not the knave which 
lay hid underneath ; I did not put my confidence in God, but in my own. 
righteousness and good works ; I rendered no thanks for the Sacrament, 
but Gocl must be glad to give me thanks, in that I would vouchsafe to 
sacrifice and offer up his Son unto him. This may rightly be said to 
blaspheme, to scorn, and deride God. And when one went to say Mass, 
he used this proverb, ' 6 I will go and will lift up a child toa Virgin." 

How Faith and Hope are distinguished 

FAITH and Hope are divers ways distinguished ; first, in regard of the 
subject, wherein every thing subsisteth. For faith is, and consisteth in 
a person's understanding, but hope consisteth in the will ; these two can- 
not be separated, they are like the two cherubims over the mercy seat. 

Secondly, in regard of the office, for Faith inditeth, distinguish eth, and 
teacheth, and it is the knowledge and acknowledgment. But Hope ad- 
monisheth, awakeneth, heareth, expecteth, andsuffereth. 

Thirdly, in regard of the object, Faith looketh to the Word or promise, 
which is Truth ; but Hope looketh on that which the Word promisetb ; 
that is, to the good, or benefits. 

Fourthly, in regard of order in degree, Faith is first, and before all ad- 
versities and troubles, and is the beginning of life. Heb. xi. But Hope 
followeth after, and springeth up in trouble. Rom. v. 

Fifthly, by reason of the contrariety. Faith fighteth against errors and 
heresies; it proveth, censureth, and judgeth the spirits and doctrines. 
But Hope striveth against troubles and vexations, and among the evil it 
expecteth good. 

Therefore Faith, in divinity, is the wisdom and providence, and be- 
longeth to the doctrine. But Hope is the courage and joyfulness in 
divinity, and pertaineth to admonition. Faith is the Logic, for it is 
altogether wit and wisdom. But Hope is the Rhetoric; for it is altoge- 
ther a joyful heart which is comforted and raised up. 

Now like as wisdom or understanding is unprofitable and atchieveth 
nothing with out courage and joyfulness; even so, Faith without Ho^e is 
nothing worth ; for Hope endureth and overcometh misfortune and evil. 
And like as a joyful heart (without understanding and prudence) is un- 
skilful, bold, and insolent, even so, Hope without Faith is spiritual pre- 
sumption. Faith is the key to the sacred Scriptures, and is the right 
expounding, which one receiveth and learneth of another ; like as the 
Prophets delivered the doctrine to their disciples, and always communi- 
cated the same one to another. In like manner do we teach and speak 
touching faith, and other articles of faith, insomuch (as it may be rightly 
said), that it is such a doctrine which is given from one to another and re- 
maineth continually in one school. Faith is not a quality (as the school- 
men say), but it is a gift of God. 

The Articles of the Christian Faith, by human reason, are held to be 
mere foolishness, it taketh them to be such strange things ; they go about 
to make one believe the very reverse to truth. Therefore it is necessary to 
hold steadfast by the Word: what God therein sheweth and saith unto us, 



192 dr. luther's familiar disccurses. 

the same cannot lie nor deceive, let human wit and wisdom say what it 
pleaseth. 

Three years past a Friar out of the Morians country was here with us 
at Wittenberg" ; we disputed with him, by an interpreter, and when he 
was satisfied in the Articles of Faith by God's Word, he then said, This is 
a good " 1 believe," meaning a good Faith. 

Every thing- that is done in the world is done in hope. No husbandman 
would sow one grain of corn if he hoped not that it would grow up and 
become seed. No batchelor would marry a wife, if he hoped not to have 
children. No merchant or tradesman would labour and take pains, if he 
did not hope and expect to reap benefit thereby, &c. 

How much more, then, doth Hope advance and further us to everlasting 
life and salvation ? 

Of Faith, aud the cause thereof. 

FAITH's substance is our will the manner or kind thereof is, that we 
take hold on Christ by divine instinct. But the final cause and fruit of 
faith is, that tt purifieth the heart, maketh children of God, and bringeth 
with it the remission of sins. 

Hence the definition of faith is as followeth : namely, faith is a gift and 
a present of God in our hearts; it is that thereby we fasten and take hold 
on Christ, for whose sake we obtain remission of sins, everlasting life and 
salvation, by mere grace, without any of our deserts and worthiness. 

Now forasmuch as this upright faith in Christ produceth remission of 
sins,, therefore it is undeniable that neither our works, our hoods, devoti- 
on, or vows do make us to be saved. 

Children of God. Those that are God's Children have the sweet and 
loving angels for their friends and servants ; they are lords over the devil, 
over death, and hell. 

Adam received the promise of the woman's seed before he had done any 
work or sacrifice, to the end that God's truth might stand fast, namely, 
that we are justified before God altogether without works, and do obtain 
forgiveness of sins merely by grace. Ah ! whoso were able to believe 
this well and stecliastly, the same were a doctor above all the doctors in the 
'world. 

Faith is not only necessary, that thereby the ungodly do become jus- 
tified and saved before God, and that through the same their hearts are 
settled in peace, ^hut also it is necessary in every respect ; to the end St. 
Paul's sentence may stand firm and true, where he saith, " Now that we 
are justified by faith, we have peace with God through our Lord Jesus 
Christ." For if a man hath a Son, and believeth not that the same is his 
own child, what restless anxieties will he feel in his heart ? Soon after 
this discourse, I said, I did not think that my expositions upon the Epis- 
tle of St. Paul to the Galations) had been so weak as my adversaries es- 
teem them ; Oh, they are naught for this world, my first fight and com- 
bat was against the confidence in works (of which the world so braggeth 
and boasteth), as if the same were necessary to salvation. 

How we may become Upright, Good and Godly. 
WHEN we abstain from lying, from deceiving, from stealing, murder- 
ing, and from adultery, then we think wa shall be upright, good, and 
honest ; that is, when we are covered over with earth ; for St. Paul saith, 
" He that is dead is freed from sin." The sentence of St. Paul, where he 
saith, " So then it is not of him that willeth, nor of him that runneth, 
kc" sheweth that herein he dealt with predestination, but in that place 



THAT FAITH ONLY JUSTIFIETH BEFORE COD. 1S3 

he speoketh only against the Jews and the righteousness of the Law. As 
if he had said, ye Jews, and ali true Christians, must despair of your own 
righteousness, or of the works of the Law, and must give the honour only 
to God, and say, We have not begun our justification, but God is the right 
master-builder ; he hath laid the first stone ; he is the beginning-, the mid- 
dle, and the end of our salvation through his Word and Spirit. 

In this manner when I was in my monkery and monastery at ErfTurt, I 
also was a woulder and a runner, but the longer 1 ran the further from the 
true righteousness which availeth before God. Therefore what I now have 
Was not gotten by that race which I then ran, but of God's Mercy. In 
such sort St. Paul in that place speaketh against presumption, to the end 
we may learn to say, Lord, what goodness soever is in and on us, the 
same is only of thy grace and mercy. 

How could God do more for us ? He saith, Ye shall have my grace 
freely given unto you, but if ye seek and will have it by your own 
works and deserts, or for the sake of your virtues, the same I neither can 
nor will endure; I will rather tear and rend it all in pieces, and will de- 
stroy priesthood, kingdom, and Law. 

That without Faith, God himself is unprofitable. 

WHEN God speaketh a Word, then we ought to believe it ; for neither 
God himself, nor the Holy Spirit is any way profitable, but only in and by 
the Word. What availeth it the devil that acknowledged God to be his 
Lord, whereas he believeth not that God is gracious unto him ? 

That the Article of the Justification, ivhich is acceptable before God, 
preserveth us from all Errors. 

ALL hereticks continually have failed in this one point, that they do not 
rightly understand nor know the article of justification, how we are justi- 
fied before God. For if that were lost then manifold errors of necessity 
must ensue. If we had not this article certainly and uprightly, then were 
it imposible that we could censure and judge the Pope's false doctrine of 
indulgences and other abominable errors, much less should we be able to 
overcome greater spiritual errors and vexations. If we permit only Christ 
to be our Saviour, then we have won, for he is the only gi rdle which claspetli 
the whole body together, as St. Paul excellently teacheth, aud saith, That he 
might gather together in one all things in Christ, both which are in hea- 
ven, and which are on earth, even in him. 

If we intend to look to the spiritual birth and substance of a true 
Christian, then we shall soon extinguish all deserts of good works; for 
they serve us to no use, neither to purchase sanctification, nor to deliver us 
from sin, death, devil, or hell 

Little children are saved only by faith without any good works; there- 
fore faith only justifieth. If God's power be able to effect that in one, 
then he is also able to accomplish it in all ; for the power of the child 
effecteth it not, but the power of faith, neither is it done through the 
child's weakness or disability : for then that weakness would be merit, by 
itself, or equivalent to merit. It is a mischievous thing that we miserable 
sinful wretches will upraid God, with our works, and think thereby to be 
justified before him ; but God will not allow thereof: my own conscience 
telleth me that I cannot be justified by works, yet the Papists will not be- 
lieve it. We ought (with Psalm li.) to say, "Against thee only have I sin- 
ned, and done this evil in thy sight, that thou mightest be justified in thy 
saying" : We should always carry in mind, that it is said," Forgive us our 
debts : we ought directlv to say, We neither will nor desire to be righte- 

2 A 



194 Bit. LUTHER'S FAMILIAR DISCOURSES. 

©us before the judgment-seat of God, but much rather willingly to confess? 
ourselves to be sinners. What could we more easily say, then this, We 
poor creatures are sinners, but thou (0 God} art righteous ! As then the 
case with us were clear. But we are our own hangmen, and our own tor- 
mentors. The Spirit ought indeed to say, I am righteous and just; but 
the flesh must say, I am a sinner, Thou, O God ! art righteous. 

That the chief Article of the Christian Doctrine is the Salvation 

of the Soul. 

THIS Article (how we are saved) is the chief of the whole Christian 
doctrine, all divine disputations mus thave regar dand be directed thereunto. 
All the prophets were chiefly engaged upon this subject, and sometimes 
much perplexed about the same. For when this article (concerning the 
salvation of our souls) is kept fast and sure by a constant faith, then all 
other articles do draw on softly after, as that of the Holy Trinity, &c. 
God hath declared no article so plainly and openly as this, namely, that 
we are saved only by Christ; and although he spake much of the Holy 
Trinity, yet he dwelleth continually upon this article of the salvation of our 
souls ; other articles are of great weight, but this surpasseth all. For want 
of this, all the works of the Papists are instituted and set forward, that 
thereby they might obtain everlasting salvation. But they are deceived, 
for Without Christ there is no salvation. 

Where this article remaineth pure and clean, there remaineth also the 
church pure; but if the same be falsified, the nthe church is made a whore, 
and is gone, as we have well seen in Popedom. 

How we are made good before God 

A Capuchin Friar saith, Wear a great coat and a hood, wear a halter 
About thee, and put clogs on thy feet. A preaching Friar saith, put on a 
black hood. A Papist saith, Do this or that work, hear mass, pray, fast 
give almSj &c. But a true Christian saith, I am made good, righteous, 
and saved only by faith in Christ, without any of my works or deserts. 
Now compare these together, and judge which may be the true righte- 
ousness. 

Of the Weakness of Faith. 

CHRIST saith, "The spirit is Willing, but the flesh is weak :" St. Paul 
also saith, the spirit willingly would give himself wholly unto God, would 
trust in him, and be obedient; but natural reason and understanding, 
flesh and blood resisteth, it neither will nor can go forward. Therefore 
our Lord God must needs have patience and bear with us. God will not 
put out the glimmering flax, the faithful have as yet but only the first- 
fruits of the spirit, they have not the fulfilling, but the tenth. 

Now do I well understand, that St. Paul was also weak in faith ; from 
whence he boasted, and said, " I am a servant of God, and an apostle of 
Jesus Christ." An angel stood by him at sea, and comforted him, and 
when hC came to Rome, he was comforted as he saw the brethren came out 
to meet him. Hereby we see what the communion and company doth of 
&uch as fear God. And the Lord commanded the disciples to remain 
together in one place, before they received the Holy Ghost, and should 
comfort one another; for Christ well knew that adversaries would assault 
them. 

Of an Example of Faith in the Time of Dearth. 
ATEisleben I was well acquainted with a godly matron, who, in the 
time of the last dearth, with two children, had suffered extreme want and 



THAT FAITH ONLY JUSTIFIETII BEFORE GOD. 1C5 

need. Now when she had spent all her provision, and had nothing- more 
to live upon, she trimmed herself with her children, and went towards a 
well or fountain to drink : in her going- she prayed that God would be 
pleased to preserve and keep her in that fierce time of dearth. Upon the 
way a man met her, questioned and disputed with her, whether she 
thought to get something to eat at the fountain ? She said, Yea ; why not } 
for all things are possible to God and easy to be done; he that fed the 
great multitude of the people of Israel forty years with manna in the 
wilderness, he can also preserve me and mine with drinking of water. 
Now as she remained stedfast in that mind, the man saith unto her, Be-P 
hold, seeing thou art so confident in faith, go home, and thou sh alt find 
three bushels of meal, &c. And according to the main's word so she 
found it. 

That a Man must be certain of his Faith, » 

HE that is not certain of his faith cannot stand. The foundation upon 
which the faith is built, is the Word of God ! whoso hath the same pure is 
able to stand stedfast, and to get the victory in the combat against the 
gates of hell. But whoso is not certain of his doctrine and faith, and yet 
will dispute thereof, the same hath lost. 

A preacher, yea, every Christian, should and must be certain and sure of 
his religion and doctrine, and not build upon a weaning, or go about with 
human thinkings, but must be sure of the cause. St. Paul calleth the same 
Plerophoria, to th% end it may overcome all trials and vexations, and may 
also be able to answer the devil and all his angels -(yea also God himself) 
without wavering ; for in divine causes we must not go upon uncertainties, 
but upon sure grounds. 

A Christian must be well armed, grounded, and furnished with sen- 
tences out of God's Word, that so he may stand and defend himself against 
the devil, if in case he should be enticed to embrace another doctrine, and 
in that manner must help to defend and maintain religion. 

That Peace and Unity will never be in the Church in Matters of 

Religion. 

THERE will never be a general council where people will agree to- 
gether without the Holy Ghost. God permitteth the same to be done even 
lor this cause: That he himself will be Judge, and not endure that men 
shall judge. Therefore he commandeth every one to know for certain 
what be believeth ; it will not help that thou sayest, Thou hast heard so 
and preached so, the devil careth nothing for that. But when thou hast 
food's Word, then thou mayest say; Here I have the Word, what need I 
enquire any further, or care what the council saith > therewith the devil 
is beaten back. 

Now seeing God will have it so, that his Word shall endure no Judge 
but himself, no man must presume in this case to decide ; therefore we 
can expect no rest, peace, or unity 

And if in case there should be rest and quietness, then the Gospel hath 
an end ; for wheresoever it cometh it raiseth tumults, and if not, then it 
is no upright gosp^L Therefore Christ saith " I am come to kindle a fire 
on earth, what would I rather than that it were already kindled e - Do you 
think that I am come to make peace ? I tell you, Nay, but rather division 
This divinity and doctrine touching faith, is no where more richlydeclare 
than out of St. Paul and John. 

2 A2 



m 



DR. LUTHER'S FAMILIAR DISCOURSES. 



That we ought justly to bewail our Weakness in Faith. 

When at the last day we shall live again we shall then blush for shame, 
and say to ourselves, Fie on thee, in that thou hast not been more cou- 
rageous, bold, and strong to believe in Christ, and to have endured all 
manner of adversities, crosses, and persecutions, seeing the glory is so 
great. If I were now in the world, 1 would not stick to suffer ten thousand 
times more. 

Although a man knew and were able to do as much as the angels in 
heayeu, yet all this would not make him a Christian, unless he knew 
Christ and believed in him. Therefore God saith, " Let not the wise man 
glory in his wisdom, neither let the mighty man glory in his might ; let 
not the rich man glory in his riches : but let him that glorieth, glory in 
this, that he understandeth and knoweth me, that I am the Lord, which 
doth exercise loving kindness, jndgment and righteousness.'* 

Faith is a service of God which pleaseth him above all services, there- 
fore Christ extolleth highly the Canaanitish woman : he caileth her no 
more a dog, as where he saith, •' It is not good to take the children's bread 
away and throw it to the dogs ;" for that which followeth sheweth clearly 
that Christ did not mean from his heart what he said, but only therewith 
to exercise the woman's faith. 

There is but one only rule and article in divinity ; he that knoweth not 
well the same is no divine, namely upright faith and confidence in Christ ; 
out of this article all the other do flow and issue forth, and without this ar- 
ticle the other are nothing. The devil hath opposed this article from the 
beginning of the world, and would long since willingly have rooted it out, 
and instead thereof have laughed in his fist, Sorrowful, broken, tor- 
mented and vexed hearts do well relish this article, and they only understand 
the same. 

That Regeneration only maketh Children of God. 

THE article of our j ustification before God, is as with a son which is 
born an heir of all his father's goods, and cometh not thereunto by deserts ; 
he succeedeth (without any works or deserts) in his father's wealth. But 
yet in the mean time his father admonisheth him to do such and such bu- 
siness with diligence, promiseth him also a gift to make his son the more 
willing to effect it with good courage. As when he saith to his son, If 
thou wilt be good, follow me, and be obedient, and study diligently ; then 
I will buy thee a fine coat, &c. Or, Come hither to me and I will give 
thee an apple, &c. In such sort doth he teach his son industry, neverthe- 
less the whole inheritance belongeth unto him by nature ; yet the father 
will make the child pliable and willing by promises, to do that which he 
pleaseth to have done. 

Even so God dealeth with us ; he is loving unto us with friendly and 
sweet words, promiseth unto us spiritual and temporal blessings, whereas 
notwithstanding everlasting life is given and presented unto those that be- 
lieve in Christ by mere grace aiid mercy, for nothing, without any deserts, 
works, or worthinesses. 

And in this wise ought we to teach in the church and in the assembly of 
God ; namely, that God will have upright and good works, which he hath 
commanded, not such as we ourselves do and take in hand, out of our own 
choice and devotion, or good meaning, as the friars and priests do teach in 
Popedom, for such works are not pleasing to God, as Christ saith, " lit 
vain do they worship me, teaching for doctrines the commandments of 
men," &c. We must teach of good works, yet always so that the article 



THAT FAITH ONLY JLSTIFIETH BEFORE COD. 197 

of justification remain pure and unsullied, namely, that faith only in 
Christ justifieth and saveth. For Christ neither can nor will endure any 
beside himself, he will have the bride alone, he is full of jealousy. 

If we should teach thus, and say. If thou believest thou shaft be saved, 
whatsoever thou doest ; that were stark naught ; For faith is either false 
and feigned, or although it be up;ight, yet it is eclipsed, when people wit- 
tingly and willingly sin against God's command. And the Holy Spirit, 
which is given to the faithful, departeth through evil works done against 
the conscience, as the example of David sufficiently witnesseth. 2 Samuel 
vii. and Psalm li. 

Of the Principal Article of the Christian Doctrine. 

The article of justification and of the remission of sins is the most prin- 
cipal and precious article, very comfortable, and to which Satan is an utter 
enemy. Therefore St. Paul very valiantly triurapheth in grace ; he is 
continually speaking of grace, grace upon grace, therewith to spite the 
devil ; For the devil by no means would suffer Christ to rule and govern ; 
But Christ will rule and govern will maugre the devil in hell, and all his 
instruments on earth ; as St. John in his Epistle saith, " He that is in 
you is greater than he which is in the world." 

The majesty of the glory of the article of justification is altogether un- 
known to human wit and wisdom, seeing that by nature we are more in- 
clined to attain to the righteousness of works, than to the bare mercy of 
God, which is given for nothing, and presented unto us by grace for the 
sake of Christ. Therefore that similitude of the labour which the hus- 
bandman hired into his vineyard, is a powerful thunder-clap against such 
carnal reasonings of human wisdom. 

Of the Consequences of Faith. 

BELIEVEST thou ? then thou wilt speak boldly. Speakest thou 
boldly ? then thou must suffer. Sufferest thou ? then thou shalt be com- 
forted. For faith, the confession thereof, and the cross, do follow one after 
another. 

That the Enemies of the Gospel must hear Witness to the Doctrine of 
Faith, that thereby we only are justified before God. 

JOHN FREDERICK, Prince Elector of Saxony, told me himself, that as 
Prince John (the eldest son of Prince George) was near the time of his 
death, he desired to receive the communion under both kinds. But when 
his father was informed thereof, he caused an Austin Friar to be called to 
his son, to give him good instructions for his soul's health ; and to advise 
him to receive the Sacrament under one kind ; and that he should tell his 
son he was the same Friar who was privately acquainted with Martin 
Luther, and was very conversant with him ; and the better to make the 
Prince believe him, the Friar said, That Luther himself lately had advised 
certain persons to receive the communion nnder one kind. Now when 
this good and godly Prince was thus pitifully induced to give credit to 
the Friar's false information, he then received the communion under one 
kind. 

But when the Prince, his father, saw that his son drew near to his last 
gasp, and must needs die, then he comforted his son with the article of 
justification by faith in Christ, and put him in mind to have regard only 
to the Saviour of the world, aud utterly to forget all his own works and 
deserts ; and also that he should banish out of his heart the invocating of 
the saints. 



J9S dr. luther's familiar discourses. 

Now when the son in his conscience felt great solace and comfort by 
these his father's Admonitions, -he asked his father, Why he did not cause 
the same comfortable doctrine to be preached openly through all his coun- 
tries ? His father answered, and said, Loving child, we must say thus only 
to those that are dying, and not to the sound and healthful. 

Whereupon I told the Prince Elector, that his highness might perfectly 
discern how wilfully our adversaries do oppose the known truth, Albert, 
Prince of Mentz, and Prince George do know and confess that our doctrine 
is according to God's Word, and yet, because it proceedeth not from the 
Pope, they refuse it ; but their own consciences do strike them down to 
the ground, therefore I. fear them not.- 



Reflections on Chap 13. — The doctrine of Justification by faith in 
Jesus Christ, is founded upon the Sacred Scriptures : and which so far 
from leading to licentiousness; as some suppose, is of all others the most 
replete with motives to love, dependance and obedience. Rom. 6. 2. 

*A Doctrine which the primitive Christians held as constituting the very 
essence of their System ; which our Reformers considered as the most im- 
portant point ; which our venerable Martyrs gloried in, and sealed with 
their blood : and which, as the Church of England observes, is a " very 
^wholesome doctrine and full of comfort," 



CHAP. XIV 



OF GOOD WORKS 



Of Good Works. 

THE righteous, which are justified and saved before God only by faith 
in Christ, do good works willingly of themselves : As St. Paul saith. " Ye 
are saved by grace through faith, and that not of yourselves, it is the gift 
of God; not of works, lest any man should boast ; for we are his work- 
manship, created in Christ Jesus unto good works," &c. 

But the reason we do not live without sin, according to the state in which 
man was first created is, because we have lost the image of God, and are 
now become the servants of the devil through original sin. 

Of the Love towards the Neighbour. 

THE love towards the neighbour must be like a pure and chaste love 
between bride and bridegroom, where all faults are connived at, covered, 
and borne with, and only their virtues regarded. 



OF GOOD WORKS'. 199 

Respecting ceremonies and ordinaaces, the kingdom of love must have 
the precedency and govern, and not tyranny. It must be a willing 1 love, 
and not a halter love ; it must altogether be directed and construed for the 
good and profit of the neighbour ; and the greater he be that doth govern, 
the more he ought to serve according to love. 

Of the Works of Christians. 

EVEN the good works of upright Christians are impure and foul, when 
we behold them in themselves as separated from faith, and when we trust 
and rely thereupon. 

For, according to the order of nature, faith must be before works ; be- 
cause the work is not good without faith. 

But faith is even felt by good works to be faith, Like as Christ and 
God is also Lord, whom we can neither see nor comprehend. But after 
he was made man, then he was both visible and comprehensible ; as St. 
John saith, "The word which our hands have handled," &c. for so soon 
as we separate and divide them, then there is no where any God, and 
flesh sustaineth a double hurt. 

If we should be justified for the work's sake which follow after faith, 
then we should be justified neither by faith, nor for Christ's sake, but 
through ourselves ; which were to deny Christ ; for Christ is not taken 
hold on by works, but by faith in the heart. Therfore it doth and must 
of necessity follow that we are j ustified only by faith, works either going 
before or following after faith. But the works are praised for the sake of 
faith ; they are held for good and pleasing to God ; insomuch that the 
righteousness of works is also of faith, from whence they flow and proceed, 
and not faith out of works. 

Many there are, which are not worthy to do so much as one good work ; 
and truly it is a great matter that a human creature should be esteemed 
Worthy to do a good work. 

True it is, good works are well pleasing to God, of those which have 
remission of their sins through faith in Christ, the same also have their 
reward. But when the heart dependeth and trustefh thereupon, and think- 
eth thereby to have a gracious God, then, instead of good works, they 
are in the sight of God stark naught; for confidence and trusting must 
look only on God's mercy in Christ. We must not balance our works 
with grace, no ! but they must be done, as in obedience ; for we are 
bound to make this confession to God (who is so good, so gracious, and 
so merciful a father) : " When we have done all that we ought to do, yet 
we are unprofitable servants." 

Of that Sentence, *' Give, and it shall be given unto you." 
THISis a true speech which maketh people poorand rich, itis that which 
maintaineth my house ; I ought not to boast, but I well know what 1 give 
in the year: If my gracious lord and master (the Prince Elector) should 
give a gentleman two thousand gilders, yet he should hardly maintain my 
house-keeping one year ; and I have but three hundred gilders pension 
per annum ; yet God giveth sufficient and blesseth it. 

There is in Austria a monastery, which in former time was very rich, 
and remained rich so long as it willingly gave to the poor ; but when it 
seased in giving, then it became poor, and is so to this day. It fell out 
that, not long since, a poor man came thither and desired alms,, which was 
denied ; the poor man demanded the cause why they refused to give for 
God's sake? The porter belonging to the monastery answered, and said, 
we are become poor : whereupon the poor man said, the cause of your po- 



200 DR. LUTHER'S FAMILIAR DISCOURSES. 

Terty is this, ye have had in this monastery two brethren, the one ye have 
thrust out, and the other is gone secretly away of himself. For alter the 
one brother, was put out and cashiered, so halh the other brother, So 
shall be given, also lost himself. 

And indeed the world is bound to help their neighbour three manner of 
ways, with giving, lending, and selling. But no man giveth, but rob- 
beth, scrapeth, and draweth all to himself ; would willingly take and 
steal, but give nothing ; neither will any man lend, but upon usury. No 
man selleth but he over-reacheth his neighbour, Dabitur is gone, and our 
Lord God will bless no more so richly. Beloved, he that intendeth to 
have any thing, the same must also give: a liberal hand was never in 
want nor empty. 

Desert is a work no where to be found, for Christ giveth a reward 
by reason of the promise. Like as when the Prince Elector should say 
to me, Come to the court, and I will give thee one hundred gilders, &c. 
Now I perform a work in going to the court ; yet I receive not that gift 
by reason of my work in going thither, but by reason of the promise which 
the Prince made unto me. 

That ice ought highly to regard the Works of our Vocation and Calling, 

I MUCH admire the madness and bitterness of Witzell, in undertaking 
to write so much against the Protestants, whereas he neither had cause 
nor matter ; but (as we use to say) break a cause from the hedge, and 
seek occasion ; as he did in defaming this speech of ours, where we say, 
The work and labours of a farmer or husbandman, or of any other godly 
Christian (if they be done in faith) are far better, in the sight of God, 
than is the works of all Monks, Friars, and Nuns, &c. Therefore this 
poor, simple, ignorant fellow maktth himself very angry and busy against 
us ; he loeketh not upon the works which God hath commanded and re- 
quired of every one in his vocation, state and calling, the same he re- 
gardeth not, but gupeth after superstitious, prancing, and shining works, 
which God neither commandeth nor regardeth. 

St. Paul, in his Epistles, wrote more richly and naturally of good works 
and virtues, than all the philosphers ; for he extolletli highly, and glori- 
ously praiseth the works of good and godly Christians in their vocations 
and callings. Let Witzell know that David's wars and battles, which he 
fought, were more pleasing to God, than the fastings and prayings of the 
best, of the honestest, and of the holiest Monks and Friars ; much more 
than the works of our now ridiculous and superstitious Friars. 

Thai giving must be done with a free Hearty without expecting a 

Requital. 

ONE evening as I was walking abroad to take the air, I gave alms to the 
poor; Doctor Jonas being with me, gave also something, and said, Who 
knoweth whether God will give it me again, or no : whereat I, smiling, 
answered him, and said, You speak as if God had not given you this which 
you have now -given to the poor. We must give freely and willingly. 

Anno 1539, the 21st of January, an English Doctor, named Anthony 
Barnes, asked me if an upright Christian deserved or merited any thing 
by reason of his works after his justification ? for (said he) this question 
is very frequent in England. I answered him, and said, First, We must 
know that we are sinners, alter we be justified, as we believe and pray for 
the remission of our sins in this life, " Forgive us our trespasses," &«. 
And, " For this shall every one that is godly pray unto thee," &c. Also, 
" Enter not into judgment with thy servants," &c. TUis meaning and 



OF GOOD WORKS. 201 

sentence is sure, that we are all sinners, and do all live under grace, and 
the forgiveness of sins. 

Secondly, God promiseth recompence and reward to those that do good ; 
therefore you may say we deserve and merit something. Well be it so, 
that God recompenseth and rewardeth people's good works ; but notwith- 
standing, severally, as one star differeth from another. And the same is 
altogether done under the forgiveness of sins ; for as heaven, that is righte- 
ousness, is under grace, how much more are the stars under grace ? For 
like as the stars make not heaven, but only decorate and adorn it ; even so 
works do not merit heaven, but do aclorn and decorate faith, which 
justifieth. 

We ought simply and plainly to believe the word : and when We are jus- 
tified, and do such works as God hath commanded, then we are like the star. 

This one argument " I believe in Jesus Christ, suffered under Pontius 
Pilate." &c. solveth all, is all in all ; our works are nothing. 

To conclude, the article of justification in Christ solveth all ; for if 
Christ hath merited my justification by his sufferings and death (which 
is most sure and certain), then I can never merit it ; in Christ are gifts, 
not deserts. Now seeing that the head and principal righteousness is 
nothing, therefore the accidental righteousness can be nothing. God 
crowneth no gifts but only those which are his gifts. 

Whereto Anger and Jealousy is good. 

I HAVE no better work than anger and jealousy ; for when I am 
angry, I can indite well, I can pray^and preach, as then my disposition is 
quickened, my understanding sharpened, and all unpleasant vexations 
do depart. 

Dr. Justus Jonas asked me if the words of the Prophet Jeremiah were 
Christian-like, where he cursed the day of his birth, Jer. xx. I answered 
him. and said, We must now and then wake up our Lord God with such 
words. It was indeed a right murmuring in Jeremiah. Our Saviour 
Christ spake also in that sort, " O faithless and perverse generation ! How 
long shall I be with you, and suffer you ?" Moses also was displeased 
with God, where he said, " Have I begotten this multitude of people ? 
I am not their father," &c. 

It is not possible but a man must grieve very much when from his 
heart he meaneth good, and yet is not regarded. I can never be rid of 
these cogitations, in wishing I had never begun this business with the Pope. 
Likewise, I wish myself rather dead than to hear or see God's Word and 
his servants contemned, but this is the frailty of our natures, 

Those that condemn such passions are, such who play with thoughts, and 
deal with speculations ; but when they themselves come into that case, 
then they will feel it touch them sensibly. Such histories are very great; 
we ought not to dispute of them with speculations. 

Of Patience. 
PATIENCk is the best virtue, which in Holy Writ is highly praised 
and extolled by the Holy Ghost. And howsoever the philosophers and 
learned heathen do also much exalt and applaud it ; yet they cannot pos- 
sess the same, nor attain to it without the will and assistance of God ; for 
they neither know nor understand any thing certain thereof. Epictetus, 
the sage and understanding Grecian heathen, said very well, Suffer and 
abstain ; as also the Hebrews say with good words, 
Believe not all thou hearest. 
Speak not all thou knowest. 
Do not all thou canst. 
2E 



202 dr. luther's jfamiliar discourses. 

Of the expounding the Prophet Isaiah's Speech ; In Quietness and v» 
Confidence shall be your Strength. 

THIS sentence I expounded in this way : If thou intendest to vanquish 
the greatest, the most abominable and wickedest enemy, who is able to do 
thee mischief both in body and soul, and against whom thou preparest all 
Sorts of weapons, but canst not overcome ; then know that there is a 
sweet and loving physical herb which serveth for the same, and that herb 
is named Patience. 

But thou wilt say, How may I attain to this physic ? Answer. Take 
unto thee faith, who saith, No creature can do me mischief without the 
will of God. Now in case thou receivest hurt and mischief by thine ene- 
my, the same is done by the sweet and gracious will of God, in such sort 
that the enemy hurteth himself a thousand times more. From hence 
floweth unto me (a Christian) the love, which saith, I will (instead of the 
evil which mine enemy doth unto me) do him all the good I can ; I will 
heap coals of fire upon his head. This is the Christian armour and wea- 
pou, therewith to beat and overcome those enemies that seem to be 
like huge mountains. In a word, love teacheth to suffer and endure all 
things. 

Of Comfort against Envy, 

A CERTAIN God-fearing man at Wittemberg, lately told me he lived 
peaceably with every one, hurted no man, but was still and quiet ; yet, not- 
Withstanding (said he), many people were enemies unto him. I comforted 
him in this manner, and said, Arm yourself with patience, and give them 
no cause of envy. I pray, What cause do we give the devil ? What aileth 
him to be so great an enemy unto us ? but only because he hath not that. 
Which God hath ; I know none other cause of his vehement hatred 
towards us. Therefore when God giveth thee to eat, then eat ; when he. 
causeth thee to fast, have patience ; giveth he honour, take it ; hurt or 
shame, endure it ; casteth he thee into prison, murmur not ; will he make 
thee a lord, follow him ; casteth he thee down again, so care thou not for 
it, nor regard it. 

That Patience is necessary in every Particular. 

I MUST have patience with the Pope : I must have patience with 
heretics and seducers ; I must have patience with the roaring courtiers 
I must have patience with my servants ; I must have patience with Kate 
my wife; to conclude, the patiences are so many, that my whole life is 
nothing but patience. The Prophet Isaiah saith, " In being silent and 
hoping, consisteth our strength, ? that is, Have patience under sufferings 
hope, and despair not. 

Of one of Luther's Sayings. 

IN mourning joy. In joy mourning. Joyful in the Lord, Mourning: 
in ourselves. 

That the Death of the Saints hringeth more Good than their Life, 

I COUUX wish that the adversaries slew me, for my death would be 
more profitable to the church, than ray life. Sampson, at his death, slew 
more of the Philistines than when he lived. Therefore I would with- a 
willing heart go to the wars with my lord and master (the Prince Elector) 
against the Turk and Pope. 



OF GOOD WORKS. 208 

What Works are pleasing and unpleasing to God. 

IN all oor works we must have regard to God's Word and commands 
Those works which are done by God's Command, the same are not works 
of our will and chusing ; but we are only God's instruments wherewith he 
worketh ; they are not ours, but God's works. Like as the works of the 
Law, are called the commands of the Law, not done willingly but by com- 
pulsion. Therefore all works which are not done out of God's command, 
are works of our hands, done without God's Word, they are works of un- 
godliness and are damned, especially when people think thereby to be 
justified before God. A righteous person doth good works unforced and 
willingly to God's honour, who hath commanded them to be done, and to 
the good and profit of the neighbour ; for such a person cannot chuse, but 
must do good works voluntarily ; like as a good tree which by nature 
bringeth forth good fruit. Therefore the kingdoms of the Turk and Pope 
are drawing to an end : they are the two abominations, the one is of the 
Priest's government, the other the governments of lies. Therefore they 
must come down. 

Of three Sorts of giving of Alms. 

THERE are three sorts of giving of alms : first, That we give towards 
the maintenance of preaching. Secondly, That we give to our poor friends 
which are of our kindred, as to parents, to children, &c. Thirdly, That 
we give also to other poor people and strangers which dwell among us, 
and cannot live without the help of others. 

Of four chief and principal Virtues. 

THE ancients have described four principal virtues : Moderation, 
which preserveth the body: Justice, which maintaineth the state and 
commonwealth: Courage or Manliness, which resisteth and defended] % 
and Wisdom, which governeth all. 

That the Church Ceremonies must be voluntary and free. 

IT was the custom sometimes, in burying of the dead, that they laid 
their faces or heads towards the sun-rising, by reason of a spiritual mys-- 
tery and signification which thereby was shewed; but the same was freely 
observed without law, and unforced. Even so all laws and ceremonies 
should be free in the church, and not to be done by compulsion, as such 
things which neither justify nor condemn in the sight of God, but to be 
observed for the sake of honest and civil discipline, 

Of the Righteousness of Works. 

THE righteousness of works and hypocrisy are the most mischievous 
diseases born upon us, and not easily expelled, especially when they are 
confirmed and settled upon us by use and practice ; for all mankind will 
have dealings with Almighty God, and dispute with him according to their 
human natural understanding, and make satisfaction to God for their sins 
with their own strength and self-chosen works. Therefore for my part, I 
have so often deceived our Lord God by promising to be upright and 
good, that I will promise no more, but will only pray for a haprjy hour, 
when it shall please God to make me good. 

That good Works justify not before God. 

NOT long since a Popish Doctor argued with me in this manner ; Evil 
works are damned, therefore good works do justify. I answered and said, 

2 B2 



204 DR. LUTHER'S FAMILIAR DISCOURSES 

This your argument is nothing worth, it concludeth not by reason of their 
contrarity, they are not placed aright the one against the other ; for evil 
works are evil in a complete measure, because they proceed from a heart 
that is altogether spoiled and evil. But good works, yea, even in an up- 
right Christian, are incompletely good ; for they proceed out of a weak 
obedience which is but a little recovered and restored. Whoso can say 
from his heart, I am a sinner, but God is righteous ; and whoso at the 
point of death from his heart can say, Lord Jesus Christ, I commit my 
spirit into thy hands, the same may assure himself of true righteousness, 
and that he is not in the number of those that blaspheme God, in relying 
upon their own works and righteousness. 

That works deserve not grace, life, and salvation, the same is plain and 
apparent also by this : works are not of the spiritual birth, but they are 
only the fruits thereof ; we are not God's children and heirs of glory by 
works. But when we are regenerated or created anew in Christ, then we 
begin to do good works. Therefore before we can do good works, we 
must have grace, life, and salvation. 

Now we are created, begotten, and born righteous by the Word, and 
are not screwed nor prepared to the same by the Law, or by works. 

Of the glorious Boastings and precious Virtues of the Works of our own 

Righteousness and of the Law, taken out of the Epistle, of St, 

Paul to the Galatians. 

HE, that will be j ustified before God by the Law, and by his own 
works, the same, 
1 Turneth himself from the grace of Christ, whereunto he is called. 

2. He departeth from the true Gospel, and receiveth another. 

3. He confuseth the hearts of the faithful. 

4. He perverteth the Gospel of Christ. 

5. He is accursed. 

6. His preaching tendeth to please men. 

7. He seeketh the praise of men, not of God. 

8. He is not the servant of Christ. 

9. He preacheth human things, not by Jesus Christ's revelation. 

10. He is nothing profited by the highest and best righteousness of the 
Law. 

11. He disturbeth God's assembly, and the Christian Church. 

12. He undertaketh to be justified by impossible means, namely, by the 
Law. 

13. He holdeth them to be sinners which are justified in Christ. 

14. He maketh Christ again an offering for sins. 

15. He buildeth up sin again, which before was broken down. 

16. He maketh himself a malefactor. 

17. He rejecteth the grace of God. 

18. He holdeth that Christ died in vain. 
39. He is a foolish Galatian. 

20. He is bewitched. 

21. , Hehearkeneth not to the truth. 

22. ' He crucifieth Christ. 

23. He holdeth the Holy Ghost is received by Works. 

24. He forsaketh the Spirit, and cleaveth to the flesh. 

25. He is under the curse. 

26. He maketh an addition to God's Testament, and rejecteth God's 
ordinance. 



OF PRAYER. 2)5 

27. He maketh sins greater. 

28. He remaineth included under sin. 

29. He serveth the weak laws. 

30. The Gospel to him is preached in vain. 

31. His actions and suffering's are all in vain. 

32. He is a servant and a son of the bond-woman. 

33. He is thrust out with the bond-woman from the inheritance. 

34. He maketh Christ unprofitable unto him. 

35. He is bound to fulfil the whole Law. 
30. He hath forsaken Christ. 

37. He is fallen from grace. 

38. He suffereth himself to be seduced from the truth. 

39. He is induced to believe that which is not divine and Godly. 

40. He permitteth himself to be leavened with the leaven of destruction. 

41. He is damned in teaching- the same. 

42. He biteth others, and by them will be devoured. 

43. His doings are altogether works of the flesh. 

44. He valueth himself much, whereas there is nothing- in him. 

45. He boasteth himself without God. 

4G. He maketh himself acceptable, according to the flesh, to those 
which are carnally minded. 

47. He is an enemy to the cross of Christ, and to persecution 

48. He fulfilleth nothing less than the Law. 

49. He only extolleth the doctrine of the flesh. 

50. All is lost in him and on him, what he is, hath, or knoweth is no- 
thing worth, &c. 



Reflections on Chap. 14. — As to the nature and properties of good 
works. They are imperfect, Ecc. 7. 3. Rev. 3. 20. not meritorious. 
Tit. 3. 3. Yet found only in the regenerate. The necessary uses of good 
works. They show our gratitude, Psalm, 116. 12. are an ornament to 
our profession, evidence of onr regeneration, profitable to others, Tit. 3. 8. 



CHAP. XV. 



F PRAYER. 



What Power Prayer hath. 

1VO human creature can believe, how powerful prayer is, and what it is 
able to effect, but only those that have learned it by experience. 

It is a great matter when in extreme need, as then one can take hold 
on prayer. I know, as often as I have earnestly prayed, that I have 



206 DR. LUTHER'S FAMILIAR DISCOURSES. 

been richly heard, and have obtained more than I prayed for; indeed (J«d 
sometimes deferred, but notwithstanding he came. 

Eclesiasticus saith, The prayer of a good and godly christian availeth 
ir.ore to health, than the physician's physic. 

O how great an upright and godly Christian's prayer is ! hew powerful 
with God ; that a poor human creature should speak with God's high Ma- 
jesty in heaven, and not be affrighted ? but, on the contrary, knoweth that 
God smileth upon him for Christ's sake, his dearly beloved Son. The 
heart and conscience (in this act of praying) must not fly and recoil back- 
wards by reason of our sins and unworthiness, and must not stand in doubt, 
nor be scared away. We must not do as the Bavarian did, who with great 
devotion called upon St. Leonard, an idol, set up in a church in Bavaria, 
behind which idol stood one who answered the Bavarian and said, Fie on 
thee, Bavarian ; and in that sort oftentimes was repulsed and could not be 
heard : at last, the Bavarian went away, and said, Fie on thee, Leonard. 

But when we pray, we must not let it come to, Fie upon thee ; but must 
certainly hold, conclude, and believe, that we are already heard in that for 
which we pray with faith in Christ. Therefore the ancients finely described 
prayer, namely, that it is, A climbing up of the heart unto God, that is, 
lifteth itself up, crieth and sigheth to God ; neither I myself, nor any other 
that I know, have rightly understood the definition of this Ascensus. 
Indeed we have boasted and talked much of the climbing up of the heart ; 
but we failed in Syntaxi, we could not bring thereunto the word Deum ; 
nay, we flew from God, we were afraid to draw near unto him, and to pray 
through Christ, in whom the strength of prayer wholly consisteth ; we al- 
ways prayed in Popedom conditionally, and therefore uncertainly. . 

But let us pray in heart, and also with our lips ; for prayer (by our lov- 
ing God) supporteth the world, otherwise, without prayer, it would stand 
in a far more lamentable state. 

Of the Power of Prayer, and of the Lord's Prayer, 
OUR Saviour Christ most excellently, and with very few words, com- 
prehended, in the Load's Prayer, all things both needful and necessary; 
but without trouble, trials, and vexations prayer, cannot rightly be made. 
Therefore God saith, " Call on me in the time of trouble," &c. without 
trouble it is only a cold prattling, and goeth not from the heart ; the com- 
mon saying is, Need teacheth to pray. And although the Papists say 
that God well understandeth all the words of those that pray, yet St. 
Bernard is far of another opinion, where he saith, God heareth not the 
words of one that prayeth, unless he that prayeth heareth them first him- 
self. The Pope is a mere tormentor of the conscience. The assembly 
of his- religious crew i° piaying was altogether like the croaking of frogs, 
which edified nothing at all. It was mere sophistry and deceiving, fruit- 
less and unprofitable. 

Prayer is a strong wall and a fort of the church ; it is a godly Christian's 
weapon, which no man knoweth nor findeth, but only he who hath the 
spirit of grace and of prayer. 

The three first petitions in our Lord's prayer do comprehend such great 
and celestial things, that no heart is able to search them out. The fourth 
petition containeth the whole policy and cecononiy, or the temporal 
and house-government, and all things necessary for this life. The fifth 
prayer striveth and fighteth against our own evil consciences, against orig- 
inal and actual sins, which trouble the same, &c. Truly they were penned 
by wisdom itself; none but God could have done the like. 



OF PRAYER. 207 

We cannot pray without faith in Christ the Mediator. The Turks, the 
Jews, and the ungodly may rehearse and speak the words of prayer after 
one, but they cannot pray. And although the Apostles were taught this 
prayer by Christ, and prayed often, yet they prayed not as they should 
have prayed: for Christ saith, "Hitherto ye have not prayed in my name,'* 
whereas, doubtless, they had prayed much, and spoken the words. But 
"when the Holy Ghost came, then they prayed aright in the name of Christ. 
If praying Snd reading of prayer be but only a bare work (as the Papists 
hold it to be)/ihen the righteousness of the Law is nothing worth. The 
upright prayer of a godly Christian is a strong hedge, as God himself saith, 
" And I sought foreman -among them that should make up the hedge, and 
stand in the gap before me'for the land, that I should not destroy it, but I 
found none," &c. Therefore when others do blaspheme, let us pray. Da- 
vid saith, " He doeth the will of them that fear him, and heareth their 
prayers. 

1 have every day enough to do to pray. And when I lay me down to 
rest, I pray the Lord's Prayer, and afterwards take hold on two or three 
sentences out of the Bible, and so betake myself to sleep, then 1 am well 
^ satisfied. 

That Preachers ought to join their Prayers together, 

Dr iEPINUS; Superintendent of Hamborough, coming to Wittembergh 
to speak with me, who (after his dispatch, and at his taking, leave) said, I 
commend myself and our church at Hamborough *to ypur*mj&iyers. I an- 
swered and said, Loving iEpine, the cause is not *buiis^but'^<ft'& tl :. let us 
join our prayers together, as then the cause will be holpen. T-Avill pray 
against the Pope and the Turk as long as I live : and I like it well that 
you take such course at Hamborough, earnestly to pray against Mahomet 
and the Pope. ^ 

Of the Power of Prayer. 

GOD always giveth more than we pray for ; when we truly pray for a 
piece of bread, so giveth God a whole acre of land. When my wife 
was sick, I prayed to God that she might live, so he not only granted that 
request, but also therewith he hath given us a goodly farm at Zolsdorf, 
and hath blessed us with a fruitful year. At that time my wife said unto 
me, Sir! how is it that in Popedom they pray so often with great vehe- 
mence, but we are very cold and careless in praying ? I answered her, The 
devil driveth on his servants continually ; they are diligent and take great 
pains in their false worshipping, but we, indeed, are ice cold therein, and 
negligent. 

Of Luther* s Prayer for a gracious Rain. 

IN the Year 1532, in all Germany was a great drought, the corn in the 
£elds in a lamentable way began to wither. On the ninth of June the same 
year, I called togetberthe whole assembly into the church, and directed 
my prayers (with deep sighs) to God in the manner following. 

O Lord, behold our prayers for thy promise sake; we have prayed and 
our hearts have sighed, but the COvetousness of the rich farmers doth hin- 
der and hem in thy blessing ; for seeing that through thy gospel they are 
unbridled, they think it free for them to live and do what they please ; they 
■now fear neither death nor hell, but say, I believe, therefore I shall be 
saved ; they become haughty spiteful Mainmonists, and accursed covetous 
that suck out land and people. Moreover, also, the usurers among the 
gentry in every place deal wickedly, insomuch (as it seemeth) thou. O 



20S dr. lutheb's familiar discourses. 

God, wilt now visit us (together with them) with the rod ; yet, neverthe- 
less, thou hast still means whereby to maintain those that are thine, although 
thou sufferest no rain to fall among the ungodly. 

After I had said thus, I lifted up my eyes towards heaven, and said, 
Lord God, thou hast through the mouth of thy servant David said, " The 
Lord is nigh unto all that call upon him faithfully ; He doeth the will of 
them that fear him, and heareth their prayers, and helpeth them in their 
distress. How is it, Lord that thou givest no rain, seeing we have cried 
and prayed so long unto thee ? " Thy will be done," Lord, we know that 
although thou givest not rain, yet notwithstanding thou wilt give us some- 
thing better, a still, a quiet, and a peaceable life. Now we pvay, O Lord, 
from the bottom of our hearts. If thou, O Lord, wilt not be pleased to 
bear and give us rain, then the ungodly will say, Christ thy only Son is a 
liar. For he saith, " Verily, verily, 1 say unto you, whatsoever ye pray 
the Father in my name, the same Jie will give unto you," &o. Insomuch 
that they will give thy Son the lie. I know, O Lord, that we do cry unto 
thee from our hearts, with yearning and sighing, why then dost thou not 
hear us ? Now, even the same day, and within the space of half an hour 
after the people went from Church, it began to rain so sweet and mildly 
(which continued for a whole fortnight) so that the grounds thereby were 
changed and refreshed in a most miraculous manner. This happened June 
9, 1532. 

Of Papistical Prayers. 

THE praying in Popedom, is a mere tormenting of the consciences, it 
is only a prating and tongue-threshing, no praying, but a work of obedi- 
ence. From thence proceeded a confused sea-full of the howling and 
babbling in cells and monasteries, where they read and sang the psalms 
and collects without all spiritual devotion, insomuch that they neither un- 
derstood the words, sentences, nor the meaning. 

In what manner, and how I tormented myself before the Gospel came 
(which by reason of many businesses I often intermitted), lam not able to 
express. On the Saturdays I used to lock myself up in my cell, and ac- 
complish what all the week I had neglected. But at last I was troubled 
with so many affairs, that I was fain oftentimes to onrit also my Saturday's 
devotions. At length, when I saw that Amsdorffand others derided such 
manner of devotion, then I quite left it off. 

It was a great torment, from which we are now delivered by the Gospel. 
Although I hadVdone no more but only freed people from that torment, 
yet they might well give me thanks for it. Innumerable laws and works 
were taught and imposed upon people without the spirit, as in the book, 
Rationale divinorum, many abominable things are written. 
Of Luther's Admonition to Pray. 

ANNO 1539, on the sixth of January and on the twelfth, I admon- 
ished the people earnestly to'pray against the raging and swelling of 
the devil in those blind Papists, which instigated the Emperor, and other 
Kings and Potentates against the Gospel. They are (said I) altogether 
mad and foolish with their blaspheming, and yet will maintain and defend 
the same in a most wilful and wicked way. And we also ourselves do 
sttt up God's wrath with our imthankfulness and sinful lives. Therefore 
let us repent, amend ourselves, and pray that God would direct, turn, and 
preserve the Fmperor's heart (which is in his hand) to the maintaining and 
propagating of the Gosptl; that he would not raise wars against the re- 
vealed truth, nor maintain the mischievous horrors and errors of Popedom, 



OF PRAYER. 209 

For we (through grace) have the upright and pure Word of God and do 
know how to live a Christian-kind of life ; I then concluded in the manner 
following : 

Loving Lord God ! govern me, that with spiritual eyes I may see, know, 
and acknowledge my original disease and weakness, and be led to the true 
knowledge of Christ, and through the Holy Spirit may be governed, 
cleansed, and sanctified. Amen. 

To pray for Peace. 

1 RECEIVING a letter written unto me (from the Imperial Assembly) 
by Philip Melancthon, after the reading of which, I said, what Philip 
Melancthon writeth hath hands and feet, hath authority and gravity, it is 
of weight, contained in a few words, as always I have found by his letters. 
But I perceive we must always have wars ; for the Papists would willingly 
go on, but they want a good stomach, neither may we endure the case to 
stand upon those terms. Let it therefore proceed in the name of God ; I 
will commit all things to God. I will pray that God would convert our ad- 
versaries ; we have a good cause on our side ; who would not fight and 
venture body and blood for God's Word ? And, besides, the temporal 
laws and statutes of policy do also concur and agree with our proceedings ; 
for we always have desired and called for peace, but our Princes are pro- 
voked and drawn to defend themselves and their subjects, and of necessity 
must resist thejr power ; our adversaries will not suffer us to live in peace. 
This letter was written ten days since : by this time it is concluded what 
shall be done. The everlasting merciful God give his grace thereunto ; 
let us watch and pray, for Satan sleepeth not. 

The eleventh of March 1539, I admonished the people to give thanks to 
God for preserving them that year in peace ; for (said I) we see apparently 
that God watcheth and resisteth the blood-thirsty Papists, who out of dia- 
bolical hatred do rage and swell against us, and every year do thirst after 
our blood; but God oftentimes hath put them to shame, and will ; in a 
wonderful way God hath this year afforded us peace, in taking away that 
ungodly man Prince George, who lately was slain. Therefore we ought 
justly to give thanks for the same, pray and repent : for there is no hope 
of peace, seeing the Pope governeth, and the Gospel shineth. God pre- 
serve us from bloodshed, Let us pray. 

I cannot imagine how there can be peace between us and the Papists, for 
neither part will yield to the other, and there is an everlasting war between 
the woman's seed and the old serpent ; they never are weary of wars. 
Temporal Kings and Potentates (when they are weary of warring) do agree 
upon cessation of arms ; but in this case, there can be no such conditions 
and means hoped for; for we neither can nor will depart from the con- 
fession of true Christian religion and God's Word, neither on the other 
side will they desist from their idolatry and blaspheming; the devil will 
not suffer his feet to be chopped off, neither will Christ have hindered the 
preaching of his Word ; therefore I cannot see how any peace or truce may 
be between Christ and Belial. 

Worldly and outward peace is one of the highest gifts of God ; but we 
abuse it too mu ch, every one liveth after his own will and pleasure 
against God and the Magistrate. 0, how soundly will our gentry and 
farmers, in Germany, pay for this before one hundred and fifty years come 
to an end (as already they have done in Hungary and in Austria) ; but 
afterwards God will restore them again, and beat down Popedom. Let us 
not cease to pray. 

2 C 



210 DR. MARTIN LUTHER's FAMILIAR DISCOURSES. 

Of Unity and Concord, 

THROUGH concord small things and wealth do increase (as the Hea- 
then said) ; but dissention is dangerous and hurtful, especially in schools, 
in professions, high arts, and in the professors thereof, wherein the one 
ought to reach the hand to the other, should kiss and embrace each other. 
But when we bite and detour one another, then let us take heed lest we be 
swallowed up together. Therefore let us pray and strive ; for the word of 
faith, and the prayers of the just, are the most powerful weapons; more- 
over, God himself sendeth his holy angels round about them that fear him. 

We ought valiantly to fight, for we are under a Lord of Hosts, and a 
Prince of war ; therefore with one hand we must build, and in the other 
hand take the sword, that is, we must both teach and resist. 

It is now time to watch, for we are the mark they shoot at; our adver- 
saries intend to make a confederacy with the Turk; they aim at us, we 
must venture it; for Antichrist will war and get the victory against the 
saints of God, as Daniel saith. We stand outwardly in the greatest danger 
by reason of treachery and treason ; the Papists endeavour with money to 
grease and corrupt our captains and officers. An ass laden with money 
may do any thing, as Cornelius Tacitus writeth of us Germans; we have 
taught them to take money; there is neither fidelity nor truth oh 
earth. 

Of Discord among the Officers of the Church, 

A MINISTER of the church at the same time exhibited a petition to 
me, wherein he complained of the disobedience of his Curate; whereat I 
sighed and said, Ah, Lord God ! what an enemy is the devil unto us, in 
sowing discord among the servants of the Word ? He always kindleth one 
fire after another. O let us quench them by prayer, by reconciliation, and 
by forbearing one another, seeing God hath made an union among us, 
touching the pure and upright doctrine ; therefore we must not suffer nor 
permit the least mite of uncleanness, but all must be gathered pure and 
unfalsified; therein we must abound in all patience, forbearance, and love, 
"For a little leaven" saith St. Paul " leaveneth the whole lump." 

Of the Power of Prayer. 
THE prayer of the heart, and the sighs of the poor and oppressed, do 
make such an alarum and cry in heaven, that God and all the angels must 
hear the same. O, our Lord God hath a sharp listening ear. 

Of Luther's Admonition to Pray against the Devil and the Pope. 

ON the twenty~fifth of December I earnestly admonished the people to 
pray, that God would always preserve his Word pure and unfalsified among 
us, that the course thereof might not be hindered, but have prosperous 
fruit and success against the raging and assaults of Satan, especially 
against the blood-thirsty Papists, who are the most bitter enemies to God's 
Word : for we have nothing else to expect from them, than that they take 
counsel against the Word of the Gospel, and to prepare for us (that profess 
the same) a bath of blood. Therefore, loving Christian brethren, let our 
prayers be poured out from our hearts, and let us repent ; let us be not 
only hearers of the Word, but live according thereunto ; and seeing the 
whole World, Papists, sectaries, epicures, &c. have raised so great a stench 
in the nostrils of God, let us therefore by hearty prayer kindle before him 
an incense of sweet frankincense. 



OF PRAYER. 211 

Of the Sighing of the Heart. 

WHEN Moses, with the children of Israel, came to the Red Sea then he 
.cried with trembling and quaking-, yet he opened not his mouth, neither 
was his voice heard on earth by the people ; doubtless he cried and sighed 
in his heart, and said, Ah, Lord God ! what course shall I now take ? 
Which way shall I now turn myself ? How am 1 come to this streight ? 
No help nor council can save us : before us is the sea ; behind us are our 
enemies the Egyptians ; on both sides high and huge Mountains ; I am 
the cause that all this people shall now be destroyed, &c, Then answered 
God, and said, " Wherefore chest thou unto me? As if God should say, 
What an alarum, a shrieking, and a loud crying dost thou make that the 
whole heavens must ring therewith, &c. ? But, alas ! we read such exam- 
ples as dead letters : human reason, is not able to search this passage out. 

The way through the Red Sea is full as broad, and wider far (if not fur- 
ther) than Wittemberg lieth from Coburgh, that is thirty Dutch miles, 
120 English at least: doubtless the people were constrained in the night 
season to rest, to bait and eat therein ; for six hundred thousand mto, 
besides women and children would require a good time to pass through, 
although they wept one hundred and fifty in rank and file. 

God's Jiearing Prayer. 

IT is impossible that God should not hear the prayers which with faith 
are made in Christ, although God giveth not according to the measure, 
manner, and time which we dictate unto him ; he will net be tied. In such 
sort dealt God with the mother of St. Austin, she prayed to God that her 
son Austin might be converted, but, as yet, it would not be ; then she ran 
to the learned, intreating them to persuade and advise him thereunto. At 
last, she propounded unto him a marriage with a Christian virgin, that 
thereby he might be drawn back, and brought to the Christian faith, but 
all would not do as yet. But when our Lord God came thereto, he came 
to purpose, and made of him such an Austin, that he became a great light 
to the Church. St. James saith, "Pray one for another, for the prayer of 
the righteous avaiieth much," &c. Prayer is a powerful thing ; for God 
hath bound and tied himself thereunto. Christ taught the Lord's Prayer 
according to the manner of the Jews, that is, he directed it only to the 
Father ; whereas they that pray in the same manner, are heard for the 
Son's sake. This was done because Christ would not be praised before 
his death. 

Of certain Sentences in Scripture. 
JUSTUS Jonas asked me, if these sentences in Scripture did not con- 
tradict each other ; where God saith to Abraham, " If I find ten," (in 
Sodom) " I will not destroy it." And where Ezekiel saith, " Though 
these three men, Noah, Daniel, and Job were in it, yet would I not 
hear," &c. And where Jeremiah saith, " Therefore pray not thou for- 
tius people," &e. 1 answered him and said, No, they are not against one 
another ; for in Ezekiel it was. forbidden them to pray, but it Was not so 
with Abraham. Therefore we must have regard to the Word ; when God 
saith, Thou shalt not pray, then we may well cease. 

Thai ice must in Praying commit all Things-to God. 

GOD saith, " Hearken unto me, house of Jacob, and all the remnant 

of the house of Israel, which are born by me, from the belly, which are 

carried from the womb ; and even to your old age I am he, and even to 

hoary hairs will I carry and deliver vou," &c. Therefore lay it upon him,, 

2C2 



212 1>R. LUTHER'S FAMILIAR DISCOURSES. 

commit it only to him. St. Peter also saith, " Cast all your care upon 
him." And Psalm lv. " O cast thy burthen upon the Lord, and he shall 
nourish thee, and shall not suffer the righteous to fall for ever." O these 
are comfortable sentences : but will we do and accomplish all ourselves, and 
thereby forget God, and make bad worse. Yea, may one say, I have 
truly committed my prayer unto God ; but he will not come, he delay eth 
so long. Wait upon the Lord ; we must attend and hold out, for he 
cometh most certainly at last. It is far better that we wait upon the Lord, 
than to betake ourselves to the Pope's side, or to the Bishop of Mentz, by 
whom notwithstanding we have no hope : for they cannot help themselves, 
they are poor worms. I hear that Eck is dead, I am sorry for that un- 
worthy man, I hoped, he would have acknowledged his blaspheming of 
God, but he did not ; he used boasting, bragging, &c, wherein he grew 
old, and by continual practice they became natural unto him, insomuch 
that he is now dead and lost. 

Of the Power of Prayer. 

AS the King of Persia, laid sieige to the city Nasili, the bishop that 
was therein saw that he was too weak (by man's help) to defend the city 
against so mighty a King : wherefore he went upon the wall, lifted up his 
hands to heaven, and prayed, in the sight of his enemies. Whereupon 
immediately the eyes of the horses in the whole army in such sort were 
pestered with an innumerable multitude of flies stinging them, that with 
their riders they ran away, and so raised the siege, whereby the City Was 
preserved. In such a manner could God divert the wicked enterprises of 
the Papists against us, if we would diligently pray. 

Of Luther'' s earnest Prayer for the coming of the last Day of Judgment. 

AH, Lord God! grant that the joyful day of thy sanctified appearance 
may soon approach, that we may be delivered out of this offensive wicked 
world, the kingdom of the devil, and may be freed from the horrible 
plagues which outwardly and inwardly we must suffer, as well of wicked 
people as of our own consciences. Destroy in us, O Lord ! the old Adam, 
that is, our body full of sin, and inclined to all wicked lust, that we may 
be changed and delivered from all mischief, corporal and spiritual, that so 
we may come at last to our glorious deliverance through our sweet Saviour 
jesus Christ. 

That a true Christian prayeth always. 

THE prayers of upright Christians are without ceasing, though they 
pray not always with their mouth, yet their hearts do pray continually, 
sleeping and waking; for the sigh of a true Christian is a prayer. As the 
Psalm saith, " Because of the deep sighing of the poor, I will up, saith 
the Lord," &c. In like manner a true Christian always carrieth the cross, 
though he feeleth it not always. 

The Lord's Prayer bindeth the People together, and knitteth them one 
to another; insomuch that one prayeth for another, and together one with 
another ; and it is so strong and powerful that it even driveth away the 
fear of death. 

Prayer preserveth the church, and hitherto it hath done the best for 
the church ; therefore we must continually pray. From whence Christ 
saith, " Ask, and ye shall have; seek, and ye shall find; knock, and 
it shall be opened unto you." 

First, when we are in trouble, he will have us to pray ; for God often- 
times (as it were) hideth himself, and will not hear : yea, he will not suffer 



OF THE CONFESSION AND CONSTANCY OF THE DOCTRINE. 213 

himself many times to be found. Then we must seek him; that is, we 
must continue in prayer. When we seek him, then he oftentimes locketh 
himself up (as it were) into a private chamber ; now, if we intend to 
come in unto him, then we must knock, and when we have knocked once 
or twice, then he beginneth a little to hear. 

At last, when we make too much knocking, then he openeth, and saith 
What will ye have ? Lord (say we) we would have this or that, then saith 
he, Take it unto you. In such sort must we persist in praying- and waken 
God up. I am persuaded that many good and godly people are still amono- 
us which pray diligently. This sentence, or word, Pray, will have no- 
thing else but pray, call, cry, knock, rap, &c. And this we must do 
without ceasing. 



Rfflections on Chap. 15.— It is recorded of Dr. Martin Luther, 
that he prayed every day three hours and even then felt his Spirits were 
most lively ; nor were his closet prayers dull, careless, heartless, but so 
fervent and ardent, saith Melancthon, that they which stood under his 
windows, where he stood praying, might see his tears falling and dropping 
down. Reader dost thou wish to enjoy God ? Go, and do likewise. 



chap. xvi. 



OF THE 

CONFESSION AND CONSTANCY 

OF THE 

BOCTIRIKjE* 



THE word and article of justification (how we are justified and saved 
before God) expelleth and overcometh all sorrow, all perplexit.es, misfor- 
tunes, and adversities , and without this article there is neither help nor 
advice. 

We read in the histories of the church, that Julian the Emperor forced 
his servants and soldiers to deny Christ ; but when many of them refused 
to do the same, he caused them to be executed with the sword, and they 
went joyfully to their deaths. Among them was a proper youth, for 
whom earnest intercession was made, that he might be the tirst to die. 
But Julian commanded to release him, in order to try whether he would 
remain constant or no; now when he kneeled down and offered his neck 
to the block, the executioner was charged not to strike, but to let him rise 



214 dr. luther's familiar discourses. 

again. Then the youth stood up, and said, Ah, sweet Jesu ! am I not 
worthy to suffer for thy sake ?' These were words of a great faith, which 
overcometb the fear oi death. 

When governors and rulers are enemies to God's Word, then our duty is 
to depart, to sell and forsake all we have, to fly from one place to another, 
as Christ commandeth. We must make and prepare no uproars nor 
tumults by reason of the Gospel, but we must suffer all things. 

What Christ requiretk of us. 

CHRIST require th nothing more of us, than that we should confess 
him, and speak freely and undauntedly of him. But here thou wilt say, 
Yea, if I do so, then I shall be struck on the lips. Christ answereth 
thereunto, and saith, " Call upon me in the time of trouble, so will I hear 
thee, and thou shalt praise me." And, " He shall call upon me, and I 
will hear him, yea, I am with him in trouble, I will deliver him, and bring 
him to honour," &c. 

There is no lighter or more easy work on earth than the upright and 
true service of God, to do what God commandeth in his Word ; we should 
only believe and speak, but then certain it is, that we shall suffer and be 
humbled with persecutions, but Christ hath promised to be with us, and 
to help us. 

That every Christian is bound to confess Christ. 

EVERY Christian, especially those in offices, should always be ready 
(when need requireth) boldly to stand up and confess his Saviour Christ, 
to maintain his faith and always be armed against the world, the sectaries, 
the devil, and what else he were able to produce. But no man will do this, 
except he be so sure of his doctrine and religion, that, although I myself 
should play the fool, and should recant and deny this my doctrine and 
religion (which God forbid), he notwithstanding would not yield, but say, 
If I or an angel from heaven, should teach otherwise, "Let him be ac- 
cursed." 

Of the Constancy of Johannes Prince Elector of Saxony, touching the 
Confession of the Gospel. 

IN the year 1530, the Emperor Charles the fifth summoned a Diet at 
Augsburgh, intending to bring the differences in religion to an agreement ; 
he at that time tried all crafty means to draw the said Prince Elector from 
the confession of the gospel ; but the Prince (disregarding all flattering 
friendships, malice, and threatenings)would not yield, no, not the breadth 
of an hqir, from the true religion and word of God, though he was com- 
passed jvith many eminent dangers ; but on the contrary, he cheered up 
and comforted his learned divines (which he brought with him to the Diet) 
as Phillip Melancthon, Justus Jonas, George Spalatine, and John Agri- 
cola ; and charged those of his council to tell his divines, that they should 
deal uprighlly to the honour and praise of God, and that they should re- 
gard neither his person, his countries, nor people. 

Therefore this Prince Elector held constantly over God's Word, with an 
excelling princely courage ; for, if he had wavered, then all his council 
would have let go hands and feet, and have forsaken the Gospel; for, at 
that time, in order to appease the Emperors wrath, his counsellors were 
ready to mediate, to temper, and to qualify the favour of God and of men. 
But the Prince Elector sent them word, and charged them once again, not 
to look after his welfare in this world, but to speak and write that which 
is upright and just in the sight of God. And he sent for one of his chief- 



OF THE CONFESSION AND CONSTANCY OF THE DOCTRINE. 215 

est Privy Councellors, named Lord John von Minkwitz, and said unto 
him, you have heard my father say (running with him at tilt) that to sit 
upright on horse-back maketh a good tilter. If therefore it be good and 
laudable in temporal tilting to sit upright, now how much more it is 
praise-worthy in God's cause to sit, to stand, and to go uprightly and 
just ? But the same is a work of the Holy Ghost. 

Of the constant Confession of Henry Prince of Saxony of the Gospel, 
WHEN God had laid hold on Prince Henry's elder brother, George and 
punished hirn, insomuch that all his sons di~d before himself, then he sent 
to his brother Prince Henry (being at Friberg), and shewed him, that if he 
would forsake the Gospel, he would make him heir of his countries and 
people ; otherwise he intended (by his will) to convey them over to the Em- 
peror, and others. Whereupon Prince Henry answered and said, By 
Mary (which was his usual word), rather than I will do so, and deny my 
Saviour Christ, I and my Kate (each of us with a staff in our hands) will 
beg our bread out of his countries. In such sort did he constantly remain 
by God's Word : and not long after, by the sudden death of his brother, 
he became a great and powerful prince. For most certain it is, God ho- 
noureth them that love and honour him and his Word. 

That God carethfor those who confess the Gospel. 

IN the year 1539, the Papists secretly practised, by warlike prepara- 
tions, utterly to destroy the Protestant state in Germany, For Charles the 
Emperor (under colour to treat upon articles of peace) ordered an assem- 
bly to meet at Frankfurt on the Main. To which assembly came John 
Frederick, Prince Elector of Saxony ; Frederick, Prince Elector Palatine; 
Joachim, Prince Elector Brandenburg ; Philip, Landgrave of Hessen, and 
other Princes. The Emperor sent thither his counsellors, to lead the Pro- 
testants by the nose ; for secretly he had fixed twenty-nine thousand choice 
soldiers about Breme, and Luneberg, which on a sudden should have 
fallen upon the Protestants. But the Elector of Saxony, and Landgrave 
Philip (by God's care and providence) drew that army to their side, inso>- 
much that even those which should have been employed for the rooting out 
of the Gospel were sent by God to fight for maintaining and establishing 
of the same. 

At that time died at Frankfurt that arch-enemy to the Gospel, George 
Prince of Saxony, which great link being by God torn from the chain, all 
preparations of war ceased. Thanks be to thee, everlasting God, in that 
thou wakest when we sleep. Let us therefore pray, and say 5 Do thou, O 
Lord, confound the people who desire war. 



Reflections on Chap. 16. — Let us conscienciously attend to the 
Apostle's advice, by holding fast the profession of our faith without wa- 
vering, always remembering that saying of our blessed Saviour, "Whoso- 
ever shall confess me before men, him will I confess before my Father 
which is in heaven.'* 



216 DR. LUTHER'S FAMILIAR DISCOURSE 



CHAP. XVII, 



OF BAPTISM, 



Of the Holy Sacraments. 

GOD hath often altered his sacraments and signs in the world ; for, 
from Adam's time to Abraham's the church, for sacraments, had offerings 
and sacrifices, insomuch that fire came down from heaven and consumed 
their sacrifices, which was a far more glorious sign than those which we 
have. Afterwards, Noah had for a sign the rainbow. Abraham there- 
upon had the circumcision. The circumcision stood and remained until 
Christ came. From the time of Christ, to this present day, baptism hath 
continued, 

But we should bind together the promise and the sign, and not rend 
them asunder. It were a great error for a man to neglect the sign, and to 
say, God is a God of the Gentiles, therefore I will not be baptized. Or, 
that a Jew should say, I am the son of Abraham, therefore I will not be 
circumcised. For the promise always standeth so, as letters, or covenants 
and seals ought to stand and be joined together; for the seal which is set 
unto the letter or covenant, ccnfirmeth, strengthened, and secureth the 
covenant. No credit is to be given to a seal that is set to a blank paper, 
whereon nothing is written; and again, A bare writing, without a seal, is 
of no force. 

Even so it is with the sacraments, therefore we ought to seek after bap- 
tism : for, Hast thou the covenant ? Then look also that it be sealed* 
Abraham had God's Word, and therewith also be had the circumcision * 
even so, baptism is fixed in God's Word ; baptism giveth now so much to 
us, as circumcision then gave to them. Abraham was circumcised, and 
in that circumcision the promise was sealed unto him ; the same promise 
we have also in the New Testament, where God saith, I will be your God, 
therefore be ye baptized. 

But when the promise, or the Word, is gone, then circumcision is no- 
thing worth ; for it availeth the Turk, nothing at all to this day that they 
are circumcised, seeing the promise is gone. And if the same were also 
gone from baptism, then would I nothing regard the water. From hence 
the fathers, which received the promise, said, That God would be their 
God. After which, they were circumcised. It is the promise that doth 
the deed. 

Of the Power and Operation of the Promise in Baptism, 

I, ON a time, asked my wife, If she believed that she was sanctified? 
she much wonderiug thereat, said, How can I be sanctified that am agrea^ 
sinner? whereupon 1 said, Behold, the popish errors, in what sort they 



OF BAPTISM. 217 



wound the hearts ; they have taken possession of marrow and bone, inso- 
much that they are able to see but only the outward shew of godliness and 
sanctity, which an human creature doth of himself. 

And turning unto her, he said, If thou believest that thou art a baptized 
christian, so thou must believe also that thou art sanctified : for the pro- 
mise hath such power, that it altereth and changeth sins ; not that they 
are no more present in us, but that they do not condemn us. The opera- 
tion and power is so great, that it taketh away all troubles and vexations. 
"Whereupon my wife replied, and said, I am sanctified in that I do believe, 
but I am a sinner, in being an human creature. I said, No ; a Christian is 
wholly and altogether sanctified; for, if the devil should fetch away the 
sinner, where would then the sanctified believing Christian be ? There- 
fore this difference and answer of thine is nothing worth. We must take 
sure hold on the promise by faith, as then we shall be, yea, we are already 
sanctified. Thus David calleth himself Holy. 

Of the End of Circumcision, 

CIRCUMCISION is now no more of value, for it was to continue only 
until Christ. The eighth day was appointed in the Law, on which the 
children were to be circumcised ; but in baptizing there is no certain day 
appointed. Therefore I regard nothing at all the sign or offering, but I 
look to the Word. The eighth day doth nothing thereunto, neither is the 
commandment nor the sign any way pertinent. For Abraham was justified 
before he was circumcised ; we ought highly to regard the word and pro- 
mise. True it is, circumcising was commanded and appointed on the 
eighth day ; but I said, day here, day there, command here, command 
there, it is not the chief point ; but the main business is this, " I will 
be thy God, and the God of thy seed," upon this Abraham was to be cir- 
cumcised. Neither is it of any consequence, whether they be old or 
young which are baptized, but this is to be regarded, which God the 
heavenly Father saith, " I am the God of the Gentiles," and have given 
for thim my Son, thereupon be ye baptized ; otherwise, we, that are, 
Gentiles, could not say, God is our God, except we had before heard the 
divine Word; for he that hath not the Word, the same hath not God. 

Of three Sorts of Baptizing. 

THE ancient teachers ordained three sorts of baptizing ; first, of water; 
second, of the spirit; and thirdly, of blood; these were observed in the 
church. The Catechumens were baptized in water ! others, that could 
not get such water-bathing (and nevertheless did believe) were saved in 
and through the holy spirit, as Cornelius was saved, before he was bap- 
tized. The third sort were baptized in blood, that is, in martyrdom. 

Forasmuch as we are baptized, and do confess Christ ; therefore we 
must stand as a mark, to be shot at by the world and the devil. 

Of Luther s Admonition concerning the Sacraments, well to observe 

the same. 
HEAVEN is given unto me freely, and for nothing ; I have assurance 
thereof confirmed unto me by sealed covenants, that is, I am baptized, 
and do frequent the Sacrament of the Lord's Supper, therefore I keep the 
bond safe and sure, lest the devil should tear it in pieces, that is, I live and 
remain in God's fear, and pray daily unto him. God could not have given 
me better security of my salvation, and of the Gospel, than by the death 
and passion of his only Son : when I believe that he hath overcome death, 

2D 



218 DR. MARTIN LUTHER'S FAMILIAR DISCOURSES. 

and died for me, and therewith do behold the promise of the Father, then 
I have the bond complete. And when I have the seal of Baptism and the 
Lord's Supper prefixed thereto, then am I well provided for. 

Of the Uncertainty of being Baptized. 

WHEN there is no certainty, whether one be baptized or not, then the 
same person may be baptized under a condition ; namely, If thou be not 
baptized, then I baptize thee, &c. Answer, we must utterly exclude 
such baptizing' out of the church, and no way endure it,. And though 
doubt be made of the baptising of any person, yet notwithstanding the 
same shall be baptized without any condition or difference, as if that peiv 
son never had been baptized. 

What is to be considered in Baptism. 

FIRST, we must hold for certain that Baptism is God's ordinance, 
which he hath instituted; therefore when thy conscience troubleth thee, 
and will make thee to despair, then thou hast the promise, thou hast Bap- 
tism and the Lord's Supper ; hold thee fast thereunto, and seek comfort. 
But take heed thou runnest not to St. James, at Composteli in Spain, or 
to other saints, nor into a monastery to seek him ; for after that manner 
God will not be found nor known. 



Reflections on Chap. 17. — Baptism consists in applying water to 
the body for a religious purpose, but it does not particularly express how, 
or in what quantity. In Baptism there are two parts, first the outward 
part the outward Element water, second the action of applying the water 
by sprinkling, third the form of administering, in the name of the 
Father, of the Son, and of the Holy Ghost. Second, the inward part of 
Baptism, first, the gift of the spirit to renew and cleanse us from our sins, 
second, application of the blood of Jesus to the Soul. 



chap, xviii. 



OF AURIC ITJLAK CONFESSION, 



Of Auricular Confession* 

THE Papists in private confession, do only regard the work. There 

was such a running to confession, that they never could be satisfied with 

confessing : for in case one had forgotten to confess any thing (were it 

never so little) which haply afterwards came to his remembrance, thea 



OF AURICULAR CONFESSION. 219 

presently he must return to his confessor, and must begin to confess 
again. For they must rrake confession of every particular sin, in- 
somuch that a Priest said once to me (being tired with his clients 
innumerable confessions), God hath charged and commanded that we 
should hope in his mercy. I kne w a Doctor in Law, who was tor- 
mented with confessing in such a manner, that before he could receive the 
Sacrament, he was constrained to go three times to his confessor to con- 
fess. 

In my time (while in Popedom) we made our confessors weary, and they 
again much perplexed us with their conditional absolutions : for they absol- 
ved inthis manner, " I absolve, andspeak thee loose, by reason of themerits 
of our Lord Jesus Christ, of the sorrows of thy heart, by reason of thy 
mouth's confession, and of the satisfaction of thy works," kc. These 
conditions, and what pertained thereunto, were the cause of all mischief. 

All this we did out of fear, that thereby we might be justified and saved 
before God, we were troubled and in such sort over-burthened with tradi- 
tions of men, as that Gerson was constrained through the same to slack 
the bridle of his conscience, and to give ease thereunto ; he was the first 
that began to break out of this prison, for he wrote, that it was no mor- 
tal sin to neglect the ordinances and commandments of the church, or to 
do contrary to the same, unless it be done out of contempt, wilfully, or 
out of a stubborn mind. These words, although they were but weak and 
few, yet they raised up and comforted many consciences. The Pope 
laughed in his fist at these dark errors ; he took pleasure and delight in 
domineering, in vexing and tormenting of (he poor consciences. 

Against such bondage aud slavery, I did write a book concerning 
Christian freedom, shewing that such strict laws and ordinances of human 
inventions ought not to be observed. But there are now certain gross ig- 
norant and unexperienced fellows (who never felt such captivity) that pre- 
sumptuously undertake utterly to condemn and reject all laws, and ordinan- 
ces. 

To conclude : the consciences in Popedom were in such sort plagued 
and tormented, that a man would scarce believe it, if we had not their 
books, and our own experience to witness the same, none would imagine 
that their blindness were so great. 

Our people in these days, know nothing of that tormenting captivity 
of the consciences, but they live in great freedom ; they are now secure 
being sensible neither of the Law nor of Christ. 

Whether a Minister of the Word may give witness of that which in the 
Confession he heareth. 
IF in case a woman by me were absolved , that had murdered her 
child, and that the same afterwards were published among the people, and 
that I were examined concerning the same before the Judge, yet I may 
not give, witness thereof; for we must make a difference between the 
church and temporal government, considering she confessed nothing to 
me as the Minister, but to Christ, and forasmuch as Christ keepeth it 
secret, therefore it is my duty, as Christ's minister, to keep it secret al- 
so, and roundly to say, I will know nothing thereof; if Christ heard it, 
then may he speak of it, nevertheless, in the mean time, I would in se- 
cret say unto the woman, thou wretch, do so no more : for I am not the 
man to speak or meddle before the seat of justice, and in temporal causes, 
but only in matters touching the consciences, the same I ought to affright 
with God's wrath against sin through the Law. But such as acknowledge 
and confess their sins, those I must lift up and comfort again by the preach- 

2 D2 



220 DR. LUTHER'S FAMILIAR DISCOURSES. 

ing of the Gospel, &c, We will not be drawn to their seats of justice and 
markets of hatred and dissention. We have hitherto protected and main- 
tained the jurisdiction and rights of the church, and still do : we will 
yield no more to the temporal jurisdiction in causes belonging to doctrine 
and consciences, no, not in the least kind. Let them attend their charge, 
wherewith they will find enough to do, and leave our affairs to us as 
Christ hath commanded, and not otherwise. But if in case I should give 
a bill of confession as a Friar did in Venice, who absolved a woman that 
had murdered a young man, after he had lain with her, and threw him into 
the water; But the Friar, being corrupted with money, betrayed her ; the 
woman pleaded before the judge, that she was absolved, and thereupon she 
produced the Friars bill of confession under his own hand-writing ; where- 
upon the Venetian Senate censured the Friar to be burned, and the woman 
was banished out of the city, which was a good, laudable, and a just cen- 
sure, the Friar as a traitor being rightly served. 

Of the Cause why Auricular Confession was instituted, 

AURICULAR confession was instituted only that people thereby were 
to give an account of their faith, and that from their hearts they confessed 
an earnest desire to receive the Holy Sacrament. We force no man 
thereunto. 

Of the Absolution, 

THE power of God's Word is great, that one brother and Christian 
cheereth up and comforteth another with God's Word. In Popedom I 
was a poor perplexed Friar, I was continually in the greatest labour and 
vexation. At last, I received comfort through a few words of a brother, 
who said unto me, Brother Martin, you must cheer up yourself, and hope, 
our satisfaction and salvation is faith in God through Christ, why then 
should we not put our trust in God, who commandeth, and will have 
us to hope ? with these words was 1 refreshed in such sort that I remained 
satisfied. 

Of the Use of the Keys of the Church, 
CHRIST gave the keys to the church for her comfort, and commanded 
the servants to deal therewith according to his direction, to bind the im- 
penitent, and to absolve them that did repent, that acknowledged and 
confessed their sins, were heartily sorry for them, and believed that God 
forgiveth their sins for Christ's sake. 



Reflections on Chap. 18.— Let us take encouragement, by the 
Word of God, to confess our sins and forsake them ; for if we confess our 
sins, " He is faithful and just to forgive us our sins, and cleanse us from 
all unrighteousness," 1 John. 



OF THE SACRAMENT. 221 



CHAP. XIX, 



OF THE 



SACRAMENT 



OF 



THE ILOMID^S §PFPEE* 



Concerning the Sacrament. 

THE blindness of the Papists is great and mischievous ; for they will 
neither believe the Gospel nor yield thereunto, but thfty boast of the 
church, and say, She hath power to alter and do what she pleaseth ; for 
(say they) Christ gave his body to his disciples in the evening after supper: 
but we receive it fasting, therefore, we may, according to the church's 
ordinance, detain the cup from the laity. The ignorant wretches are not 
able to distinguish betwen the cup (which pertaineth to the substance of 
the sacrament) and concerning fasting, which is an accidental thing held 
by chance, and of no weight at all. The one hath God's express Word 
and Command, but the other consisteth in our will and choice. We press 
upon the one, because God hath commanded it, the other we leave to the elec- 
tion of the will ; howsoever we like it better to be received fasting, out of 
honour and reverence ; and that we Germans may not receive it when we 
are glutted and drunken, as St. Paul saith they of Corinth did. 

Touching one Kind in the Sacrament. 

IT is a wonder how Satan brought into the Church, and ordained but 
one kind of the Sacrament to be received. I cannot call to mind that ever 
I read how, from whence, or^what cause and reason it was so altered ; it 
was first so ordained in the council of Costnitz, nothing therein is pleaded 
by them, but only the laudable custom. 

Of the Altering of the Sacraments. 

THE Papists do highly boast of their power and authority, which they 
willingly would confirm with this argument: The Apostles altered bap- 
tism ; therefore (say they) the Bishops have power to alter the sacrament 
of the Lord's Supper. 1 answer them thus, Be it so, that the Apostles 
altered something ; yet there is a great difference between an Apostle and 
a Bishop ; for an Apostle was called immediately by God with gifts of the 
Holy Ghost. But a Bishop is a person selected by man to preach God's 
Word, and to ordain servants of the church in certain places. 



22*2 -' - PR. luther's familiar discourses 

Now although it were so, that the Apostles had that power and autho- 
rity, yet the same power the Bishops have not. Although Elijah slew 
Baal's priests, and the false prophets, yet it is not therefore permitted that 
every priest shall do the like. From* hence St. Paul maketh this differ- 
ence, and saith, "Some hath he given to be Apostles, some Teachers, 
some to be Pastors and Ministers," &c. Among- the Apostles was no 
supremacy nor ruling", but equality none was greater or higher in office 
than another, they were all equal, the one as the other. To be an Apos- 
tle, is as much as a' public person above a Bishop. But the definition 
concerning the majority and ruling of St. Peter above other Bishops is 
false; for it reach eth further than they define it, because they conclude 
thus: The Pope's power and authority is the highest, to ordain servants, 
to call others, to alter kingdoms and goverments, to depose Emperors and 
Kings, and to enthrone others. Therefore we are in no wise to allow of 
these, and the like their definitions; for every definition must be direct 
and proper, set down plainly and clear; so that neither more nor less 
ought in the definition to be contained than that which is described and 
defined. 

It was demanded, if such were not excused that received the Sacrament 
in one Kind under a Tyrant, and when they could not have 
it under both Kinds? 

THEY that as yet are not well informed, but stand in doubt touching 
the institution of the sacrament, the same may receive it under one kind. 
But those that are certain thereof, aud yet do receive it under one kind, 
the same do unjustly, and sin against their consciences; for many under 
Prince George are scourged and plagued in that sort, which tyrant will die 
also in his impeuitency ; for he lamentably hath troubled and tormented 
many consciences ; he would willingly recal himself, but he cannot. 

Of Elevating and Lifting up of the Sacrament. 

WHAT cloth it signify to dispute and wrangle about the abominable 
idolatry in elevating and lifting up of the sacrament on high to shew it the 
people ? whereas it hath no approbation of the fathers, introduced only to 
confirm the errors touching the worshipping thereof, as though bread and 
wine did lose their substance, and remained but only the form, the smell, 
and taste. This the Papists call Transubstantiation, and darken the right 
use of the sacrament; whereas, even in Popedom, at Milan, since St. Am- 
brose's time, to this present day, they never held nor observed in the Mass, 
neither canon nor elevating, nor the Dominus vobiscum* 

When I with my brother went into the Palatinate on the Rhine, to cel- 
ebrate mass, my Priest forbade me, and said, What do ye intend to do? 
ye cannot celebrate mass here, for we are Ambrosians. 

From whence the Elevating of the Sacrament came, and why it is not 
to be endured. 

THE elevation of the sacrament was taken out of the Old Testament; 
for the Jews observed two vowels, the one called Thruma, the other 
Thrumpha ; Thruma was this, When they took an offering out of a bas- 
ket, and lifted it up above them (like as they now lift up the oblate), and 
shewed the same to our Lord God, after which they either burned, orate 
it ; Trumpha was an offering which they lifted not up above them, but 
shewed it towards the four corners of the world, like as the Papists in the 
mass do make crosses, and other apish toys, towards the four corners of 
the world. 



OF THE SACRAMENT. 223 

When I first began to celebrate mass in Popedom, and to make such 
crossings with the strange motion of the fingers, and could not rightly hit 
(he old customs, I said, Mary, God's mother, how am I plagued with the 
mass, and especially with the crossings, which I never could hit right. 
Ah, Lord God ! we were in those times poor plagutd people, and yet it 
was nothing but mere idolatry. They terrified some in such sort with the 
words of consecration (especially those that were good and godly, and 
meant seriously), that they trembled and quaked at the pronouncing of 
these words, "This is my body," for they were to pronounce them with- 
out any hesitation : he that stammered, or left out but one word, committed 
a great sin. Moreover, the words were to be spoken without any strange 
cogitations, in such sort, that only he must hear them that spake them, and 
none of the people standing by. Such an honest Friar was I fifteen years 
together; the Lord of his mercy forgive me. The elevation is utterly to 
be rejected, by reason of the adoring thereof. Some churches have seen 
that we have put down the elevation, and have followed us therein, which 
giveth us great satisfaction. 

Of the Cause of the Sacrament. 

THE operative cause of this sacrament, is the Word and institution of 
Christ, who ordained it. The substance is bread and wine; they prefigure 
the true body and blood of Christ, which is spiritually received by faith ; 
the final cause of instituting the same, is the benefit and the fruit, the 
strengthening of our faith, not doubting that. Christ's body and blood was 
given and shed for us, and that our sins by Christ's death certainly are 
forgiven. Now these graces and benefits we have obtained, in that he is 
our Saviour, our Redeemer and Deliverer; For though in Adam we are 
altogether sinners and guilty of everlasting death, and condemned ; but 
now, by the blood of Christ, we are justified, redeemed, and sanctified; 
therefore let us take hold of this by faith. 

Of the Pope's Proceeding touching the Sacrament. 

THE Pope denieth the sacrament, but he hath stolen from the laity the 
one part or kind thereof; neither doth he teach the true use of the sacra- 
ment. The Pope rejecteth not the Bible, but he persecuteth and killeth 
upright, good, and godly teachers. Like as the Jews persecuted and slew 
the Prophets that truly expounded and taught the Scriptures. The Pope 
well permitteth the substance and essence of the sacrament and Bible to 
remain : but yet he will compel and force us to use the same according to 
his will and pleasure, and will constrain us to believe the falsely feigned 
and invented Transubstantiation and the real presence. The Pope doth 
nothing else, but perverteth and abuseth all that God hath commanded 
and ordained. 

These words ("Drink ye all of it") do concern (say the Papists) only 
the Priests. Then these words must also concern only the Priests, where 
Christ saith, "Ye are clean, but not all," that is, all the Priests. 

Of Luther' s Argument against the Papists. 

ALL those that do not hold the sacrament as Christ did institute it, 
have no sacrament. Now all Papists do it not, therefore they have no 
sacrament ; for they receive not their sacrament, but do offer it. Moreover 
they administer but only one kind contrary to Christ's institution and 
command. The major, or first sentence is true, for the sacrament is God's 
work and ordinance, and not man's. The Papists do fall and err too much 
upon the left side, in attributing too much to the sacrament, namely, that 
it justifieth when, the work is fulfilled. 



224 dii. luther's familiar discourses. 

Of the Papists Clamouring against the Protestants, in forgetting all 
Love and Charity. 

THE Papists (said I to Melancthon), in their books and writings, do 
overmuch charge us concerning- charity, and say, The Protestants have 
neither love nor charity. But when we ask them, what charity is, then 
they say, That we should agree in doctrine, and avoid these disputes about 
religion. Whereupon Melancthon said to me, Sir, under your correction, 
we should answer them thus, and say, In the Ten Commandments are two 
tables, the first and second. Now Charity is contained in the second ta- 
ble ; there, indeed, she hath the pre-eminency over and above all works. 
But in the first table, it is said, Fear God, hear his word ; this (said 
Melancthon) they regard not. But Christ saith, "Whosoever loveth 
father and mother more than me, is not worthy of me;" indeed we must 
have love and charity towards parents, towards children, wife and neigh- 
bour ; for in the second table it is said, Love, love, be loving to father, 
mother, and friend. But, in the first table, it is said, " If any one love 
father and mother more than me,*' &c. Insomuch that when me cometh 
then charity hath an end, and as then (said Melancthon) will I for my part 
willingly be named capricious, proud, captious, and void of charity, or 
what else they please to call me ; only that I may be free from being par- 
taker of and in their false doctrine. Then I said, let us instantly pray to 
God to preserve us from their wicked and idolatrous religion. Christ saith, 
*' And teach them to keep and observe all that I have commanded you.'* 
Now he commanded and said, " Take and eat," &c. St. Paul likewise 
to the Corinthians giveth it also in that manner, and in another place he 
chargeth, that fit and expert men should teach and administer the sacra- 
ments. And it is well to be noted, that where a true church is, and the 
Word purely taught and preached, there is not only a part of Christ, but 
the whole Christ fully and complete. 



Reflections on Chap, 19. — The Lord's Supper is a Commemorating 
Ordinance, we are here to remember the Person, Love, and Death of Christ. 
1 Cor. 11, 24. 2. A confessing- ordinance : we hereby profess our es- 
teem for Christ, and dependence upon him. It is a mean of strengthening 
our faith in the Lord Jesus Christ. It affords great consolation and joy. 
It increases love. It gives us an utter aversion to all kinds of sin and oc- 
casions a hearty grief for it. It strengthens all holy desires in us. It re- 
news our obligations to our Lord and Master. It binds the souls of Chris- 
tians one to another. 



OF THE CHRISTIAN CHURCH, £25 



CHAP. XX. 



OF THE CHRISTIAN CHURCH, 



Of the first cause why Popedom was by the Gospel assaulted. 

THAT I fell out with the Pope, the chief cause was this ; The Pope 
boasted of himself that he was the head of the church, and condemned 
all that would notlje under his power and authority ; for he said, although 
Christ be the head of the church, yet, notwithstanding-, there must be a 
corporal head of the church upon earth. With this I could have been 
contented, if in case he had but taught the Gospel pure and clear, and had 
not introduced human inventions and lies in the stead thereof ; nay, he 
took upon him power, rule, and authority over the Christian church, and 
over the Holy Scriptures, which is the Word of God. No man must pre- 
sume to expound the Scriptures, but only he, and the same also according" to 
ridiculous conceits ; insomuch as therewith he made himself a lord over 
his church, and proclaimed the same to be a powerful mother, and an Em- 
press over the Scriptures, to which we must yield and be obedient ; the 
same was not to be endured. 

Those that against God's Word boast themselves of the church's autho- 
rity, are mere idiots and fools. The Pope attributeth more power to the 
church, which is begotten and born, than to the Word, which hath begot- 
ten, conceived, and born the church. 

But we (through God's grace) have this testimony, that we are no here- 
tics, but schismatics, which cause separation and division, wherein we are 
not faulty, but they our adversaries, which gave occasion thereunto, by 
reason they remain not alone by God's Word* which we have, hear, and 
follow. ' . 

What the true Church is. 

THE true church is an assembly or congregation as depend on things 
which do not appear, neither may be comprehended in the mind ; namely, 
on God's Word, what the same saith, they believe without addition ; they 
give God the honour, and take that to be true which in the word is delivered 
unto them. 

We tell our Lord God plainly if he will have his church, then he must 
look to maintain and defend it, for we can neither uphold nor protect it ; 
and if in case we could, or were able to defend it, then we should become 
the proudest asses under heaven. But God saith, I say it, I do it: it is 
Ged only that speaketh, and doth what he pleaseth ; he doth nothing ac* 
cording to the fancies of the ungodly, nor which they hold for upright and 
good. 

2& 



226 dr. luther's familiar discourses 

That the poor and simple Fashion of the Church, offendeth the Wise 

of the World. 

THE great and worldly-wise people take offence at the poor and mean 
form of the church, which is subject to many infirmities, transgressions, 
and sects, wherewith she is plagued ; for they dream and think that the 
church is altogether pure, holy, blameless, that she is God's dove, &c. 
True it is, the church, in the eyes and sight of God, hath such an esteem : 
but in the eyes and sight of the world, she is like unto her Bridegroom, 
Christ Jesus ; she is hewn, torn, spit on, derided, and crucified. 

The similitude of the upright and true church, and of Christ, is a poor 
silly sheep ; but the similitude of the false and hypocritical church, is a 
serpent, an adder, which now we find by experience ; for how bitter is 
the hatred which the Popish adversaries bear towards the upright, true, 
and pure religion ? Cocleus wrote at the first unto me, and admonished me 
to the Gospel, but afterwards he became an adder. 

Of the Difference between the true and false Church, 

THE upright and true church is distinguished from the false in this 
particular, The true church teache.tb that sins are forgiven merely out of 
God's grace and mercy, only for Christ's sake, without our works or 
merits, to those that from their hearts do confess and acknowledge their 
sins, and with their hearts do steadfastly believe in Christ. 

But the false chuich ascribeth all to the works and merits of people, 
and teacheth that they must always stand in doubt of the remission of 
their sins, and of their salvation. Therefore let us pray in the church, 
with the church, and for the church ; for there are three things which do 
support the church, and which properly do pertain to the church ; first, 
to teach truly : secondly, to pray diligently ; and thirdly, to suffer 
patiently. 

Of Reformations in the Romish Church, and how it ought to be 

reformed. 

ANNO 1538, the fourth of December, a written reformation of the. 
Popish church, under Prince George of Saxony, was delivered to me, 
after the reading of which, he said, These people intend to reform the 
church according to their human wisdom, whereas the same is too high a 
business for the enterprises and counsels of men. If our Lord God in- 
tended to have his church reformed, it must be undertaken by divine, and 
not by human authority, wisdom, or counsel, as it was in the time of 
Joshua, the Judges, Samuel, the Apostles, and in our time. I mark well 
that the Papists are more afraid of Prince GeoTge, than of me ; for if his 
reformation takes place, then the Pope must lay down his state, and the 
Bishop of Mentz must ride in his coach but with four horses, and so on 
with the rest. I long to see what a reformation of the Papists with Prince 
George will prepare, whether according to the example of the first church 
in the Apostles time, or of the martyrs, or after the manner of the heretics 
chuich ; for then they must read all the fathers, and imitate them. Our 
Protestant church, by God's grace, is nearest and most like the Apostles 
church ; for we have the doctrine pure, we have the catechism, the sacra- 
ments uprightly according as Christ instituted them ; also, how we ought 
to make use of temporal and house government ; God's Word proceedeth 
and 1 emaineth pure among us, which only maketh a true church. 

Where and which is the upright and true Christian Church. 
WHERE God's Word is purely taught, there is also the upright and 



OF THE CHRISTIAN CHURCH. 227 

true church ; for the true church is supported by the Holy Ghost, not by 
orderly succession of inheritance. It neither followeth nor concludeth, 
though St. Peter had been a Bishop at Rome, and at the same time a 
Christian communion was at Rome, that therefore the Pope and the. 
Romish church is true ; for if that should be of value or conclusive, then 
they must needs confess that Caiaphas, Annas, and the Sadduces were 
also the true church ; for they boasted that they were descended from 
Aaron. 

Prince George lived in hope that our church Would vanish ; but foras- 
much as he now seeth that she groweth and encreaseth, and that his 
parishes are confused and empty, therefore it is like he will turn over the 
leaf. But, alas ! the Popish Bishops are blind, they are careless of the 
church : they would rather see all parishes devasted, than that the Gospel 
should be taught pure and uprightly. As for the Princes of the Empire, 
they have weighty affairs in hand, they contemn not God so vehemently as 
the Popish Bishops do. Therefore St. Paul, merely out of pity and com- 
passion to the Corinthians, saith, " Would to God that ye did reign.'* 
Truly the same is a bitter irony, and a fierce stab against such contem- 
ners such presumptuous spirits. 

IT is impossible that the Christian and true church should subsist 
and be supported without the shedding of blood ; for her adversary, the 
devil, is a liar and a murderer; but the church groweth and encreaseth 
through blood, she is sprinkled with blood, she is spoiled and bereaved of 
her blood ; that is, when human creatures will reform the church, then it 
costeth blood. Tertullian, the ancient teacher, saith exceeding well, 
The church is, bedewd with the blood of the saints. Therefore saith also 
the Psalm, " We are as sheep appointed to be slain;*' that is, which 
daily are slaughtered for Christ's sake. And truly it would grieve ine 
sorely if I should carry my blood to the grave. 

How it standeth with the Christian Church. 
IT standeth with the Christian church, no otherwise than with a silly 
sheep, which the wolf already hath catched by the wool to devour it. 
Our nobility, our gentry, citizens, &c. will not hear aright, they think 
(when we preach the Gospel, and reprove the Papists concerning their 
confidence in works) that as then we preach of good and easy days, and 
that they have leave now to live, and to do what and how they please. O, 
they sin too highly, insomuch that if we drive out one devil, then there 
come seven others in his stead. If we should drive away all these Friars, 
then other, seven times worse than these, would come. 

Of the Form of the Church. 

THE worldly-wise people do only look upon the deformity and contempt 
of the true Christian church, and take offence that other ungodly and false 
churches are preferred and highly esteemed of ; they censure according 
to human reason, and altogether without God's Word, and they go on in 
such a manner that the whole of religion is slighted and despised. Nay, 
they stick hot to say, the article of the resurrection of the dead is feigned, 
therewith to fright the common thinking people, and to keep them in awe. 
Insomuch that Erasmus Rotterdam, and other deep-learned and worldly- 
wise men, have^ already the epicure even in their bosoms. 

But we, by God's grace, do know that the divine word is confirmed and 
strengthened by miracles, which no other doctrine is able to accomplish or 
to work, as by raising the dead, by driving out devils, &c. From whence 

•2 E2 



228 DR. LUTHER'S FAMILIAR DISCOURSES. 

God earnestly admonish eth us to remain by the holy Scripture, and by his 
Word. I, have not learned my divinity at once, but was fain to search 
deeper and deeper, whereunto my temptations, trials and vexations help 
. me ; for without use and practice, learning will not be obtained. 

Of what value is a physician that always readeth in the schools ? But 
the more he practiseth and dealeth with nature, the more he seeth and 
knoweth that he hath not wholly devoured thrheart: what shall be done 
then in and about the holy Scriptures, where God hath given other manner 
of adversaries, namely, the devil and the Pope ? The crushing of the 
church, and her lying in travail, endureth a long time. But her year and 
time will come that she shall be delivered and have a joyful sight. The 
form and aspect of the church is ill-favoured, ugly, full fraught with 
mourning and calamity in the sight of the world; but in Christ she is 
victorious, and triumpheth. St. Paulsaith, " He hath set us with Christ 
in the heavenly being." Like as a bride is Domina, and mistress of her 
husband's treasure ; even so a faithful Christian is Lord of the wealth and 
treasure of Christ his bridegroom ; for he is raised with Christ, and is set 
in the celestial substance. Therefore pride is not to be imputed unto us in 
that we upbraid the devil, and boast of God's gifts, benefits, and presents 
which Christ hath purchased for us, and which the devil hath lost. 

God beholdeth nothing in his church that is evil, or that hath a de- 
formed aspect, for he seeth therein only his dearly beloved Son, Christ, 
whom he loveth intirely ; and by reason of such love, he beholdeth in his 
bride that which is altogether amiable and full of beauty ; for he hath 
cleansed her with the washing of water by the Word, Eph. v. 

Nothing less is beheld or seen in the church than that which is written 
of her, namely, that she is the spouse of Christ. Therefore we must 
open the eyes of the heart, and must lift them up on high, and look not 
according to the outward view, or according to our natural sight (for we 
are sensible of our sins and of the devil's affrightings ; but touching 
these celestial blessings, we must judge and decide according to God's 
Word and promise. 

Of the Aspect of the World, and of the true Christian Church. 

THE form and aspect of the world is like a Paradise ; but the true 
Christian church, in the eye of the world is foul, deformed, and offensive ; 
yet, nevertheless, in the sight of God, she is precious, she is beloved and 
highly esteemed. Aaron, the high Priest, appeared gloriously in the tem- 
ple with his ornaments and rich attire, with odoriferous and sweet smel- 
ling perfumes; but, on the contrary, Christ appeared most mean and con- 
temptible. 

Wherefore I nothing at all regard, neither am I troubled that the world 
esteemeth of the church so basely; what care I, that the usurers, the 
nobility, gentry, citizens, country-people, covetous, and drunkards, do 
contemn and esteem me as dirt ? in due time I will esteem them as little. 

We must not suffer ourselves to be deceived nor troubled at what the 
world holdeth of us. 

Why the Church is in Misery on Earth. 
FIRST, that thereby we may keep in mind that we are banished ser- 
vants and exiled out of Paradise for Adam's sake. Secondly, that we may 
always bear in mind the misery of the Son of God, who for our sake was 
made man, walked in this vale of misery, suffered for us, died, and rose 
again frcna the dead, and so brought us again to our paternal home, from 



OF THE CHRISTIAN CHURCH. 229 

whence we were driven. Thirdly, that we may remember that our habita- 
tion is not in this world, but we are here only as strangers and pilgrims ; 
and that there is another life, which is everlasting-, prepared also for us. 

Of the Churches Witness touching Faith. 

THAT there is a holy Christian church, the same is an article of our be- 
lief, which must be taken hold on, not With carnal reasoning-, but by 
faith. For God often hideth himself in a wonderful way ; now with sin- 
ning-, then with debatings, sometimes with errors, then again with weakness 
and frailty, with ofTences, as thieves, murderers, adulterers, &c. for which 
they, as well as the ungodly, ought to be punished, in all these and the 
like ofTences committed among Christians, God in a miraculous manner 
concealeth himself; yea, he hid himself in such sort, that even the Apos- 
tles of Christ went not free, who sometimes were at discord and debate 
one with another ; as we see when St. Paul resisted St. Peter, and openly 
reproved him before the whole assembly. Likewise, when Paul and Bar- 
nabus encountered each other so sharply for the sake of Mark (who de- 
parted from them from the work) that they forsook and left one another. 
And I am verily persuaded Asia (that fair and glorious country) fell from 
St. Paul's doctrine for no other cause than that God in the church hid 
himself, insomuch as they were full of debate, of discord, and ofTences : 
nevertheless the Christian church most certainly was in Asia, although 
but in few. 

Touching all Hypocrites boasting of the Church, 

THE very name of the church is the highest argument and proof of all 
Hypocrites. The Pharisees, the Scribes, yea, the whole senate of Jerusa- 
lem cried out against Stephen and said, " This man ceaseth not to speak 
blasphemous words against this holy place and the law." Cain, Ishmael, 
Saul, the Turks and Jews, carried and do carry the name and title of the 
church. But Moses finely solveth this their argument, where it is said, 
" They have moved me to jealonsy with that which is not God, they have 
provoked me to anger with their vanities : and I will move them to jea- 
lousy with those which are not a people : I will provoke them to anger 
with a foolish nation." Here as if God should say, could ye find in your 
hearts to forsake me ? so can I again forsake you; for God and nation, 
the Word and the church, are correlativa ; the one canuot be without the 
other. 

In such a manner the Papists are bishops, and yet are not ; we are not 
bishops, and yet are, according to St. Paul's definition, as he describetha 
bishop. The gaudy pomp of the Papists might in some measure be tole- 
rated, but their idolatry is insufferable. 

Of another Similitude and Picture of the Church, 

AMARANTHUS is a flower that groweth in August ; it is more a stalk 
than a flower, it is easily broken ofT, and groweth in joyful and pleasant 
sort ; when all other flowers are gone and decayed, then this (being 
sprinkled with water) becometh fair and green again; insomuch that in 
winter they use to make garlands thereof. It is called Amaranlhus from 
hence, that it neither withere.th nor decayeth. 

I know nothing, more like unto the church than this flower Amaranthus 
(called with us in Germany, Thousand fair) . For although the church 
doth bathe her garment in the blood of the Lamb, and is coloured over 
with red; nevertheless she is more farr, comely, and beautiful than any 



230 DR. LUTHER'S FAMILIAR DISCOURSES. 

state and assembly upon the face of the earth. She only is embraced and 
beloved of the Son of Cod, as his sweet and amiable spouse, in whom he 
only taketh joy and delight, and whereon his heart only dependeth ; 
he doth utterly reject and loath all other that contemn or falsify his Gos- 
pel, &c. 

Moreover the church suffereth herself willingly to be plucked and bro- 
ken off, that is, she is loving, patient, and obedient to Christ her bride- 
groom in the cross ; she groweth and encreaseth again fair, joyfully and 
pleasant, that is, she gaineth the greatest fruit and profit thereby ; she 
learneth to know God aright, to call upon him, freely and undauntedly, to 
confess his word and doctrine, and produceth many fair and glorious 
virtues. 

At last, the body and stalk remaineth whole and sound, and cannot be 
rooted out, although raging and swelling be made against some of her 
members, and the same torn away. For like as Amaranthus never with- 
ereth nor decayeth : even so, the church can never be destroyed nor rooted 
out. But; what is most wonderful, Amaranthus hath this quality when it 
is sprinkled with water, and dipped therein, then it becometh fresh and 
green again, as if it was raised and wakened from the dead. Even 
so likewise the church by God will be raised and wakened out of the 
grave, and will become living again, will everlastingly praise, extol, and 
laud the Father of our Lord and Saviour Jesus Christ, his Son and our 
Redeemer, together with the Holy Ghost. For howsoever temporal em- 
pires. kitse:doms, and principalities have their changings, and like flowers 
do soon fall and fade away ; yet, notwithstanding, this kingdom (which is 
so deeply routed) by no power can be destroyed nor devasted, but remaineth 
eternally. 

Of the Olive Tree. 

AN olive tree will stand, endure, and bear fruit the space of two hun- 
dred years. It is a fair similitude of the church ; for oil signifieth the 
amity and love of the Gospel, but wine signifieth the doctrine of the Law. 
There is such a natural unity and affinity between" the vine and the olive 
tree, that when the branch of the vine is grafted upon an olive tree, then 
it beareth both grapes and olives. In like manner, when the church 
(which is God's Word) is planted in people's hearts, then it ringeth, 
soundeth out, and teacheth both the Law and the Gospel ; it useth both 
doctrines, and from both bringeth fruit. 

Of the vain boasting of the Pope, concerning his Church at Rome, 

I MUCH marvel that the Pope boasteth, and extolleth his church at 
Rome to be the chiefest, whereas the church at Jerusalem is the mother ; 
for there the doctrine was first revealed, and set forth by Christ the Son of 
God himself, and by his Apostles. After the same was the church at 
Antioch, from whence the Christians have their name. Thirdly was the 
church at Alexandria ; the Romish was the fourth ; and the churches of 
the Galatians, of the Corinthians, Ephesians, of the Philippians, &c. were 
also before the Romish. Is it so great a matter that St. Peter was at 
Rome ? (which hitherto never hath been, nor ever will, nor can be proved) 
whereas Our blessed Saviour Christ himself was at Jerusalem, where all 
the articles of our Christian faith were made ; where St. James received 
his orders, and was bishop, and where the pillars of the church had 
their seat* 



OF THE CHRISTIAN CHURCH. 231 

Wherein the true Church consistcth. 

MANY there are that brag and boast of their title to the church, 
whereas they know not the true church : for the dear and holy prophets 
much opposed the false church. The prophet Isaiah, in the beginning 
of his first chapter, describeth two sorts of churches. The upright 
and true church is a very small heap and number; hath no esteem, 
or very little ; she lieth under the cross. But the false church is 
pompous, boasting, and presuming; she flourisheth, and is held in 
high repute, like Sodom, of which St. Paul complaineth, Romans viii. 
and ix. To conclude, the true church, consisteth in God's election and 
calling ; she is powerful and strong in weakness. 



Reflections on Chap. 20. — The true Christian Church are such as are 
born again. They come out from the world, 1. Cor. 6. 17. They openly 
profess love to Christ, James 2. 14. 26. They walk in all the ordinances 
of the Lord blameless, none but such are proper members of the true 
Church ; nor should any be admitted to any particular Church without 
»ome appearence of these at least. 



CHAP- XXI. 



OF EXCOMMUNICATION. 

AND THE 

JURISDICTION OF THE CHURCH, 



Concerning Excommunication. 

THE ungodly, have great power, riches, and respect ; on the con- 
trary, we, the true and upright Christians, have but only one poor, silly* 
and contemned Christ. Temporal things, money, wealth, reputation and 
power they have already in possession : they care nothing for Christ. 
We say to them, ye are great Lords on earth ; on the contrary, we are 
Lords in heaven ; ye ha^e the power and riches on earth ; on the contrary, 
we have the heavenly treasure already, namely, we have God's Word 
and command ; we have baptism, and the sacrament of the Lord's Sup- 
per, which is an office celestial, If any man among us, under the name 
of a Christian, will exercise unjust power, insolence, and wickedness, 
wilfully, as then we excommunicate such a person, so that he shall not be 
present at the baptizing of children, nor shall be partaker of the holy 
communion, neither shall he have conversation with other Christians. 



232 DR. LUTHER*S FAMILIAR DISCOURSES. 

But if he will abandon and forsake the name of a Christian, and give 
up his profession, then we are willing with patience to suffer his or their 
tyranny, insolence, and usurped power ; we are content to let them go 
like Heathens, Jews, and Turks, and so to commit our cause to God. 

From hence, proceeded excommunication by the ancient fathers in the 
church; as we read of St. Ambrose, Bishop of Milan, who drove Theo- 
dosius the Emperor out of the Choir, because (after he with his soldiers 
had overcome a city) then he tyranized horribly, and commanded all there- 
in, young and old, to be put to the sword. And when St. Ambrose was 
sent for by the Emperor, to come out of the church, and to deliver up 
into the Emperor's hands Ihe church, the jurisdiction, and the livings 
thereof, then he stretched forth his neck, and offered the same to the 
block, stood stedfastlike a strong wall, and said, if the Emperor desireth 
of me that which is mine, as my house, my money and goods, &c. then 
I will not refuse* but willingly will part therewith (although all that I 
have belongeth to the poor) ; but that which belongeth to God and to the 
church, is not subject to the Imperial power and majesty ; he hath nei- 
ther right nor title thereunto ; I neither can nor will suffer any thing to be 
drawn from the church, nor deliver over that which is hers, especially 
seeing I have command to keep it, and not to surrender it up. Moreover 
(said Ambrose), I must have regard also to the Emperor's saving health, 
to his eternal welfare and salvation ; for it were neither good for us to de- 
liver it, nor for him to take it. 

Therefore, loving Emperor (said he), do not burthen thy conscience 
therewith ; think not that thou hast Imperial power and right over that 
which partaineth to God ; do not exceed in exalting thyself; but in case 
thou intendest to remain Emperor, and to rule any longer, then have a 
care that thou be a subject to God ; for it is written, " Render to Cesar the 
things which are Cesar's, and to God the things which are God's. People 
and countries belong to thee, but the church to the Priests, in which Christ 
only must rule and govern, and must not be subject to any other power, 
&c. He said, moreover, Well, I must endure and suffer power ; I may 
sigh, weep, and lament, for those are the weapons of a Christian against 
God's enemies ; I neither will nor must resist or defend myself in any 
other sort ; behold, here I stand, here will I die. 

Truly, he was a stedfast godly man, and one that was endued with a 
glorions Christian courage and spirit. 

What Excommunication is, 

OUR dealing and proceeding against the Pope, is altogether excommu- 
nication. For a true and right excommunication is nothing else, then 
publicly to declare a person that is disobedient to Christ's Word. For, 
" He that beliveth and is baptized, shall be saved," &c. Now we do 
affirm in public, that the Pope, with his retinue, believeth not; therefore 
we conclude, that he shall not be saved, that is, he will be damned. 
What is this, but to excummunicate him ? To put Christ's Word in exe- 
cution, and to accomplish and execute his command, the same is ex- 
communication, or to excommnnicate. 

The form of Excommunication proposed by Luther. 
I would proceed with excommunication (as God willing I intend) after 
this manner, first, when I myself have admonished an obstinate sinner, 
then 1 send unto him two persons (as two chaplains, or two of the alder- 
men of the town, two church-wardens, or two honest men out of the-as- 
sembly) ; if as then he will not be reformed, but still run on in stubborn- 



OF THE EXCOMMUNICATION. 233 

ness, and persist in his sinful life, then I will declare him openly to the 
church, and in this manner I will say, Loving- friends, I declare unto you, 
how that N. N. hath been admonished, first by myself in private ; after- 
wards also by two chaplains, thirdly, by two aldermen and church- war- 
dens, and those of the assembly ; yet, notwithstanding-, he will not de- 
sist from his sinful kind of life ; wherefore, I earnestly desire you to 
assist, and advise you to kneel down with me, and let us pray against 
him, and deliver him over to. the devil, &c. 

Hereby, we should doubtless prevail so far, that people would not live 
in such public sin and shame ; for this would be a strict excommunication 
(not like the Pope's money-buils) and profitable to the church. But when 
such a person were reformed and converted, then we might receive him 
into the church again. 

That Excommunication is Two-fold. 

EXCOMMUNICATION, as also the church, is two-fold. The one is 
temporal, external, or visible, which the church useth against those that 
lie in open sin and shame, according to Christ's command. And this 
above all things must be kept in the church ; for excommunication is not a 
slight thing, which excludeth and separateth from the church, detaineth 
sins, without all hope of forgiveness, except by repentance. 

Therefore Christ will have, that a sinner be first warned and admonished, 
not only once or twice by private and single persons that are not in oince, 
but also by them which are in office of public preaching, before this severe 
sentence of excommunication be published and declared. 

Many there are at this time that lay the fault upon the servants of the 
church, as if excommunication were fallen through their negligence. 
Again, many do charge the magistrate, that they withstand and hinder 
the same, and will not give way to have it put in execution. But the 
sentence and command of Christ witnesseth clearly that sinners in a private 
way ought to be admonished, before the public ministers do pronounce 
and declare the sentence. 

Of the cause why Excommunication is now fallen. 

NOTHING hindereth excommunicatiou more at this time, than that 
no man doth what partaineth to a Christian to do. Thou has a neighbour 
whose life and conversation is well known unto thee, but unknown to thy 
preacher or minister. Therefore when thou seest thy neighbour, by un- 
lawful dealings, growing rich, thou seest that he liveth a lascivious kind 
of life, in adultery, &c. thou seest that he governeth his house and fami- 
ly negligently, &c. as then thou oughtest, Christian-like, to warn and 
earnestly to admonish him to desist from his sinful courses, to have a 
care of his salvation, and to abstain from giving offence, Sec. Oh, how 
holy a work hast thou performed, when, in this way, thou winnest thy 
neighbour ? But 1 pray, who doth this ? For first, truth is a hateful 
thing : he that in these times of the world speaketh the truth, procureth 
hatred. Therefore thou wilt rather keep thy neighbour's friendship and 
good-will, especially when he is rich and powerful, by holding thy peace 
and keeping silence, or by conniving, than that thou wilt incur his dis- 
pleasure and make him thy adversary. 

Secondly, the cause that excommunication is fallen, is, forasmuch as 
in some sort we are all subject to blaspheming alike, and therewith are 
stained ; therefore we are afraid to pull out the mote which we see. in our 
neighbour's eye, lest we be hit in the teeth with the beam which ap-' 
pea re th i u o ur o w n . 

2F- 



234 DR. LUTHER'S FAMILIAR DISCOURSES. 

But the chief cause why excommunication is fallen, is this, the num- 
ber of upright and true Christians in every place is very small ; for, if 
from our hearts we loved and practised true and upright godliness and 
God's Word, as we all ought, then we should regard the command of 
Christ our blessed Saviour far more and greater than all the wealth, wel- 
fare, or favour of this temporal life. For this command of Christ, touch- 
ing the admonishing and warning thy brother that sinneth, is as even neces- 
sary as this, " Thou shalt do no murder, thou shalt not commit adultery, 
not steal," &c. Seeing then, when, either out of fear, or for some other 
worldly respect thou omittest this admonition, there dependeth thereon, 
not thy neighbour's body and goods, but the salvation of his soul. 

That we ought not to contemn Excommunication. 

TAKE heed, I say, that in any case thou contemnest not the excommu- 
nication of the church, which hath an orderly and upright proceeding : 
for the contemning thereof most certainly produceth the displeasure of 
God, for Christ saith, *' Verily I say unto you, what ye bind on earth, 
shall be also bound in heaven," &c. Therefore the Pope's tyranny is so 
much the more to be condemned, in that he abuseth excommunication in 
such sort, as when a poor man, at a certain appointed day, cannot make 
payment of that taxatiou which the Pope imposeth upon him, then he is 
excommunicated. But his bulls and excommunication he now useth 
against us, because we openly confess the all-saving doctrine of the Gos- 
pel ; yet our Saviour Christ comforteth us first, and saith, " Happy are 
ye when men revile and persecute you for my sake, and speak all manner 
of evil against you," &c. And again, " They will," saith Christ, « ex- 
communicate you, or put you out of the synagogue." 

Secondly, most certain it is, that the Pope's bull is not Christ's excom- 
munication, by reason it is not done nor taken in hand according to Christ's 
institution, therefore it is of no value in heaven ; but to him, who thus 
abuses it against Christ's command, it bringeth most sure and certain 
destruction, for it is a sin wherewith God's name is blasphemed. 

Of the hidden and invisible Excommunication, 

LIKE as this external and visible excommunication is used against 
those only that live in public sins, even so the hidden and invisible ex- 
communication (which is not of men, nor done by men visibly, but is of 
God himself, and done by him only, excludeth oftentimes such persons 
from the kingdom of Christ invisibly, which we take and hold to be fair, 
upright, good, and honest Christians. For God judgeth not according to 
outward works or kind of life, as we men do, but he beholdeth the heart ; 
he judgeth such hypocrites which the church can neither judge nor punish, 
according to the common proverb, the church judgeth not what is hidden 
and invisible. 

But all people among us are not stained and fouled so grossly with open 
offences, that we may or can tax and accuse them in public (as were fit- 
ting') of any one particular sin and transgression. For although many 
covetous persons, whoremongers, adulterers, &c. are among us, yet they 
proceed so craftily, and in such sort do act their sins, that we cannot 
detect them. Therefore although they be with us in the church among 
the Christian assembly, they hear sermons and God's Word, and with up- 
right and godly Christians receive the holy sacrament yet nevertheless, 
de facto, they are in the act excommunicated by God, by reason they live 
in sin against their own consciences, neither do they amend their lives, 
according to St. Paul's sentence, " The whoremongers, drunkards, adul- 



OF THE EXCOMMUNICATION. 235 

ierers, &c. shall not inherit the kingdom of God." Indeed, such sinners 
may deceive men, but they cannot deceive God; he at the day of judg- 
ment will cause his angels to gather all offenders together, and will cast 
them into unquenchable fire. 

Of the Effect and final Cause of Excommunication, and how it ta 

be valued. 

GOD will have that excommunication shall be of value, and proceed in 
the church. It must stand in force and remain; for Christ saith, " Re- 
ceive ye the Holy Ghost, whose soever sins ye remit, they are remitted 
unto them ; and whose soever sins ye retain, they are retained." And, " If 
thy brother shall trespass against thee, go and tell him his fault between 
thee and him alone : if he shall hear thee, thou hast gained thy brother. 
But if he will not hear thee, then take with thee one or two more," &c. 
and " if he shall neglect to hear them, tell it unto the church. But if he 
neglect to hear the church, let him be unto thee as an heathen man, and 
a publican." And St. Paul saith, " If any man that is called a brother be 
a fornicator, or covetous, or an idolator, or a railer, or a drunkard, or an 
extortioner, with such an one, no not to eat, &c. ; put away from you that 
wicked person." Also, " If there come any to you, and bring not this 
doctrine, receive him not into your house, neither bid him God speed : for 
he that biddeth him God speed, is partaker of his evil deeds." 

Those and such like sentences are the unchangeable will, decrees, and 
ordinances of the high Majesty of God ; we have no power to alter or to 
omit the same, much less to abolish them ; but, on the contrary, we have 
earnest command with true diligence to hold thereunto, disregarding the 
power or repute of any person whatsoever. And although excommunica- 
tion in Popedom hath been and is shamefully abused, and made a mere 
torment, yet must not we suffer it to fall, but make right use thereof, as 
Christ hath commanded, to the repairing and building of the church, not 
to exercise tyranny, as the Pope hath done. 



Reflections on Chap. 21. — Excommunication is founded upon a 
natural right, which all societies have of excluding out of their church 
such as violate the laws thereof. But we must add that too great caution 
cannot be observed in procedures of this kind ; every thing should be 
done with the greatest meekness, deliberation, prayer, and a deep sense of 
our own unworthiness ; with a compassion for the offender, and a fixed 
design of embracing every opportunity of doing him good, by reproving, 
instructing, and, if possible, restoring him to his former privileges. 



2F2 



-36 dr. LUTHER'S FAMILIAR DISCOURSES. 



CHAP. XXII- 



OF THE 



<&Mtc af i?t eadfnng, 



AND 



IIMISTEES OF THE CIUBC1 



Concerning Preaching. 

SOME there are that rail at the servants of God, and say, What al- 
though the Word and Sacraments be upright and the truth (as indeed they 
be), when God speaketh of them ; but it is not therefore God's Word when 
a man talketh thereof. 

In this sort do such people under-value and slight the office of preaching-. 

Wherein Divinity consisteth. 

DIVINITY consisteth in use and practice, not in speculating and me- 
ditating of God's works after human wisdom. Every one that dealeth 
with speculations, either in household affairs or temporal government, 
without practice, is lost and nothing worth. When a tradesman only 
maketh his accompt, how much profit he might reap in the year, and put- 
teth nothing in practice, he is one that tradeth with speculations, which 
consist only in foolish exploits; but he findeth afterwards that his reckon- 
ing cometh far too short. And thus it goeth also with speculating divines, 
as is seen to this day, some of which I know by experience. 

To preach Christ. 

IT is an office exceeding dangerous to preach Christ ; had I known as 
much before as I know now, I should never have been drawn thereunto, 
but with Moses I would have said, " Send whom thou wilt send." The 
Bishop of Brandenburg spake truly unto me at Worms, meaning to dis- 
suade me from writing against the Pope : Loving St. Martin ! (said he) I 
told you thus much before, and advised you to be silent, and not to enter 
in too far : ye will bring much trouble upon you ; for it toucheth the 
whole Christian church. Indeed I have trouble enough thereby j I have 
brought upon me the hatred of the whole world, whereas before I lived 
securely and at ease. 



OF THE OFFICE OF PREACHING, AND MINISTERS OF THE CHURCH. 2o7 

NO man should undertake any thing, except he be called thereunto. 
Calling" is two-fold ; either divine, which is done by the higher power, 
such as have authority, the same is of faith : or else it is a calling- of love, 
which is done by one's equal 4 as when one is desired by his good friend 
to preach a sermon. Both vocations are greatly necessary to secure tha 
conscience. 

Whether it be right to desire the Office of Preaching. 
Answer — CERTAIN it is that young people must be brought up to 
learn the holy Scriptures ; and such of them who know they are designed 
for the ministry, afterwards present themselves and offer their service 
when a place or parish falleth void, then they do not intrude themselves, 
if they be ready to be invited, or called thereunto. Like as, a maid is 
brought up to a woman's estate and age of matrimony ; as when one maketh 
suit to marry her, then she may do it with a good and safe conscience 
towards God and the world. To thrust out another is to intrude ; but 
when in the church a place is void, and thou sayest, I will willingly supply 
it, if they willingly please to make use of me ; if as then thou art enter- 
tained and received : so is it an upright and a true vocation and orderly 
calling. Such was the manner of Isaiah, who said, " Her^ I am, send 
me." lie came of himself when he heard they stood in need of a Preacher; 
and so it ought to be, we must look whether people have need of us or no ; 
and afterwards, whether we be desired or called. 

Of the Calling of Moses. 

GOD was at Moses, and made him go six several times before he could 
get him forward, and at last, after many excuses* he went but unwillingly. 
If I had been as Moses, I would (with the advice of some lawyer) realiier 
have framed a bill of complaint against our Lord God, for breaking his 
promise ; for he said to Moses, " I will be with thee," but he performed 
not what he promised. In like manner God comforteth and encourageth 
with such and the like promises in the Gospel, where he saitb, " And ye 
shall find rest for your souls." But, alas! we see and find the contrary 
by John the Baptist, by his dearest Son and our blessed Saviour Christ 
Jesus, by all the saints and holy martyrs, and by all true Christians, inso- 
much that according to the lawyers sentences and proceedings, our Lord 
God hath lost the cause. 

Christ spake not to me as he spake to St. Paul, where he saith, " Arise 
and preach, and I will be with thee." I have read that as an example. 

Comfort for those rchich are in the Ministry. 

SUCH as are upright divines must remain stedfast in their office, and 
must not regard the world's unthankfulness. Dr. Anthony Staupitz com- 
plaining to me, how much tribulation and vexation he endured through 
his preaching ; I answered as followeth : Loving friend ! it hath gone 
even so with me likewise : I was as much afraid of the pulpit as you are, 
yet I was compelled to proceed ; I was constrained to preach, and to be- 
gin at the grape-gate, where I preached to the brethren. But I mark your 
disease, you would fain be exquisite at an instant, you will be more 
learned than I or others which are exercised therein ; you perhaps seek 
after honour, and therewith you are vexeii. But you ought to preach 
Christ, and not regard what people do hold and censure ; such wisdom 
will exalt you beyond all human judgment ; for the same is God's YV ord 
which is wiser than men; do not expect from me any praise when I hear 
you preach. But you must know that you are calied, Christ hath need of 



238 DR. LUTHER^ FAMILIAR DISCOURSES. 

you for the praise of hiiu and his name, thereupon stand stedfast. Your 
excuses by me are of no value. When the Prince Elector of Saxony, 
through Dr. Staupitz, caused me to be called to the office of preaching, 
I had fifteen arguments with which I intended to refuse my vocation, but 
they would not help. At last I said, Loving Dr. Staupitz ! youwil.be 
the cause of bringing me to my death ; I shall not be able to subsist. 
Then said he, Well, on in God's name, Our Lord God hath many busi- 
ness : he hath need also in heaven above of wise people. 

As this Dr. Staupitz was elected chief vicar in the whole province 
three years together ; he intended to accomplish every thing against the 
adversaries with his own counsel, head aud brain, but it would not forward. 
The next three years following he was chosen again ; then he made trial 
to fulfil the same through the assistance of the most ancient fathers, but 
therein it failed him also. The third three years he committed that work 
to God's power, but then it went less forwards ; wherefore he said, Let it 
go as it goeth, for neither I nor the fathers can, nor God will, do any 
thing to alter it, there must come another three yearly vicarage, Then 
came I and began another game. 

Tram Whence it cometh that the Church-Officers are hut scarcely 

maintained, 

THERE came from Eysenach to Wittemberg a minister, who com- 
plained to the professors of his great poverty aud misery. Philip Melanc- 
thon said unto him, Loving brother ; have patience for a time ; hitherto 
we have strove concerning ministers matrimony, and seeing we have ob- 
tained, that, we intend now to strive for the honour and dignity ; and after- 
wards we will also strive and labour for livings : whereupon I said, To 
the poor is the Gospel declared, for the rich regard it not. If the Pope 
maintained us not with that which he hath gotten (though much against 
his will), we might even starve for want of food. The Pope hath swal- 
lowed up stolen goods, and must spew them all up again, as Job saith : he 
must give the same to those to whom he wished nothing that is good, 
although scarcely the fiftieth part is applied to the profit of the church, 
the rest he lavisheth away ; we obtain very nearly the fragments under 
the table. But we are assured of bttter wages after this life, and if 
our hope were not fixed thereon, then were we of all people the most 
miserable. 

That long and tedious Sermons ought not to be made. 

* I WOULD not have preachers to torment their hearers, and detain them 
with long and tedious preaching ; for the delight of hearing vanisheth, 
also the preachers therewith do hurt themselves. Dr. Pommer ought to 
be reproved by reason of his long sermons ; however I know he useth it 
not of purpose, but only out of an erroneous custom. 

Of Luther's Manner of Preaching. 

LUTHER preached at Dresden before the prince Elector, the Prince of 
of Anhauit, and other Princes, out of the first of Timothy, Chap. i. which 
sermon afterwards was printed. Philip Melancthon, being then present, 
demanded of Luther, if he had comprehended in his memory tvery point 
of that sermon before he preached it i For (said he) it was a most excel- 
lent exhortation to the highest service of God, namely, the hearing of God's 
Word. Can they, in Popedom, find in their heart? dally to hear mass? 
wherefore then should not we much rather long and strive to perform daily 
this true service of God, from whence fioweth the greatest good ? Behold, 



OF THE OFFICE OF PREACHING AND MINISTERS OF THE CHURCH. 239 

the Preface before that Sermon. Thereupon I answered and said, I sue 
not to collect and fasten every point in particular, but only the chief heads 
on which the contents of the whole sermon depend, as namely, in this 
sermon, 1 directed the exhortation to the chier service of God, as the 
hearing of his Word. Afterwards in speaking, such things came into 
my mind, of which before I never thought; for if I should comprehend 
every word which I deliver, and in particular should speak of every point, 
then I should not so briefly run through. I much .commend the expert- 
ness of Dr. Casparus Creutziger, who excellently comprehendeth and 
catcheth up his words : I hold, that he goeth far beyond me. 

One asked me which were greater and better, to strive against the 
adversaries, or to admonish and lift up the weak ? I answered and 
said, both are very good and necessary. But it is somewhat greater and 
better to comfort the faint-hearted ; the weak, by striving against the 
adversaries, are also edified and bettered ; both of them are God's gifts. 
He that teacheth, let him attend his teaching; if any man admonisheth, 
let him attend his admonishing. 

Of Preaching Powerfully, 

DR. Forstemius asked me, from whence such art proceeded, in 
speaking so powerfully that both God-fearing and ungodly people thereby 
were moved and took it to heart ? I answered and said, It proceedeth 
from the first commandment of God, " I am the Lord thy God ;" against 
the ungodly I am a strong and a jealous God; and toward the good and 
godly, I am a merciful God ; I do well, and shew mercy to them, &c. 
For he will have us to preach hell fire to the proud and haughty, and Pa- 
radise to the good and godly, to reprove the wicked, and to comfort the 
good, &c. The instruments and work-tools of God are different, and not 
alike ; even as one knife cutteth better than another. The sermons of Dr. 
Cordatus and Dr. Creutziger are taken more to heart than the preaching 
of many others. 

That the World cannot endure upright Preachers, 

THE world can well endure all sorts of preachers except us, they 
will not hear : in former times they were forced, in Popedom, to hear the 
ungodly tyrants, and to carry those on their shoulders that plagued them 
in body and soul, in wealth and honour. But us, who by God's command 
do reprove them, they will not hear ; therefore the world must go to rack. 
We must vanish and consume by reason of poverty ; but the Papists by 
reason of misfortunes ; for their things are not of proof, they see welhhat 
Godresisteth them. It will shortly come to pass, that the world willing- 
ly would give much for an upright preacher, but shall not get him ; in- 
stead of whom they shall honour and worship liars and deceivers. 

Of Luther's Manner in recommending Preachers that ivere called 

THE Senate of Nurenberg sent to Wittemberg, called and elected Mas- 
ter John Ccllarius to be their preacher. I by him wrote to the se-* 
nate letters of recommendation ; and to Ceilasius he said, I will recom- 
mend and praise thee, although thou deservest not so much as I purpose 
to write of thee ; yet thou must use diligence to attain to that scope ; for 
thou art now, tied by my recommendations. In this maimer God ^aid to 
Moses (when Joshua was called to supply his place), " Put some of thine 
honour upon him, kc. 



240 dr. lutheh's familiar discourses 

Of the Qualities and Virtues of a good Preacher. 

A good preacher, should have these properties and virtues ; first, to 
teach orderly ; secondly, he should have a ready wit ; thirdly, he should 
he eloquent ; fourthly, he should have a good voice ; fifthly, a good me- 
mory ; sixthly, he should know when to make an end ; seventhly, he 
should be sure of his doctrine ; eighthly, he should venture and engage 
body and blood, wealth and honour by the Word ; ninthly, he should 
sutler himself to be mocked and jeered of every one. 

How a Preacher should be qualified that intendeth to please the World. 

FI R ST, h e m list be learned , 

Secondly, he must have a tine delivery. 

Thirdly, he must have neat and polite words. 

Fourthly, he must be a proper person, whom women and maids may love. 

Fifthly, he must not take, but give money. 

Sixthly, he must preach such things as people willingly hear. 

Of (he World's Censuring of Preachers J)efects. 

THE defects in a preacher are soon spied ; let a preacher be endued 
with ten virtues, and have but one fault, yet the same one fault will eclispe 
and darken all his virtues and gifts ; so evil is the world in these times. 
Dr. Justus Jonas hath all the good virtues and qualities that, a man may 
have ; yet by reason that he only hummeth and spitteth, therefore the 
people cannot bear with that good and honest man. 

That a Preacher should remain in and by the Proposition, and to pro- 
duce strange Things. 

MY wife said unto me , Sir ! I heard your cousin John Palmer 
preach this afternoon in the parish church, whom I understood better than 
Dr. Pomnier, that is held to be a very excellent preacher. Whereupon 
I made her this answer : John Palmer preacheth as ye women use to 
talk ; for what cometh in your minds, the same ye also speak. A prea- 
cher ought to remain by the propounded text, and should deliver that 
which he hath before him, to the end people may well understand the 
same. But a preacher as will speak every thing that cometh in his mind, 
is like to a maid that goeth to market, when another maid meeteth her, 
then they make a stand, and hold together a goose-market, kc. Even 
so likewise do those preachers, and think to speak all at one time. 

Of the Manner of Luther,s Ordinations. 

AS (on Sunday Jubilate, being the 22nd. of April, 1540) I gave or- 
ders to Benedict Caselio, he read the sentence, Acts xiii. how the hands 
were laid upon the two Apostles Paul and Barnabas. Also, How Acts xx. 
St Paul warned the Bishops and ministers at Miletus to take heed of 
Wolves-; likewise he read the third chapter of the first of Timothy, and 
Titus i. how a Bishop should be called and qualified. After which, he 
said, 

My loving brother Benedict, thou art by God ordained to be a true ser- 
vant of Jesus Christ ((at. Torgaw), to further his holy name through the 
pure doctrine of the Gospel, to which, through God's power, we call and 
send thee, as God hath called and sent us. Therefore watch earnestly, be 
diligent, pray to God to keep and preserve thee in this high vocation, and 
that thou iiiayestnot fall away, and be seduced by false doctrine, by here* 
sies, sects, nor thy own cogitations, but to begin the same in God's fear, 



OF THE OFFICE OF PREACHING AND MINISTERS OF THE CHURCH. 241 

true diligence, and continual prayer, and to finish it aright in Christ. 
Afterwards he laid the hands upon him, and kneeling', he prayed aloud the 
Lord's Prayer. Then rising up again, he lifted his eyes up to heaven, i»nd 
said, Lord God, heavenly, merciful Father, who hast commanded to pray, 
to seek, and to knock, also hast promised to hear us when we call upon 
thee in the name of thy Son ; upon these thy promises we depend, and 
pray thee to send this servant of thy Word (Benedict) into thy harvest, to 
assist him, to bless his office and service, to open the ears of the faithful to 
the blessed course of thy Word, to the end thy name may be praised, thy 
kingdom encreased, and that the church may grow. Amen. Therefore, 
my loving brother, I wish thee happiness and blessing to walk in the fear 
of God, and in the confidence of faith. Then they sang, Now pray we the 
Holy Ghost. 

To what a Preacher should have regard. 

As Dr. Erasmus Albert was called into the Mark of Brandenburg, he 
desired of me to set him down a manner and form how he should preach 
before the Prince Elector. I said, Let all your preaching be in the most 
plain manner: look not to the Prince, but to the plain, simple, and un- 
learned people, of which cloth the Prince himself his also made. If I in 
my preaching should have regard to Philip Melancthon, and other learned 
doctors, then 1 should work but little good. I preach in the simplest son 
to the unskilful, and the same giveth content to all. Hebrew, Greek, and 
Latin I spare, until we learned ones come together, as then we make it 
so curled and finical that God himself wondereth at us. 

Of the Office of an upright Pastor. 

AN upright shepherd and minister must improve his flock by edifica- 
tion, and also must resist and defend ; otherwise, if resisting be absent, 
then the wolf devoureth the sheep ; the rather, where they be fat and well 
fed. Therefore St. Paul presseth it home upon Titus, that a Bishop by 
sound doctrine should be able both to exhort and to convince gainsayers; 
that is, to resist false doctrine. A preacher must be both a soldier and a 
shepherd. He must nourish, defend and teach ; be must have teeth in his 
mouth, and be able to bite and to fight. 

I KNOW of no greater gift than that which we have ; namely harmony 
in doctrines, insomuch that througl/out the principalities and Imperial 
cities in Germany, they teach conformable with us. Although I had the 
gift to raise the dead, yet what were it, if all other preachers taught 
against me ? 1 would not exchange this consonancy for the Turkish 
empire. 

Of the reproving of proud Preachers. 
ANNO 1541, I discoursed much concerning the ambition of certain 
preachers, and said, God often layeth upon the necks of such haughty 
Divines all manner of crosses and plagues, thereby to humble them, and 
therein they are well and rightly served ; for they will have honour, 
whereas the same only belongeth to our Lord God. When we are found 
true in our vocations and calling, then we have reaped honour sufficient, 
though not in this life, yet in that to come ; there we shall be crowned 
with the unchangeable crown of honour (as St. Paul saith),/" which is 
laid up for us. But here on earth we must seek for no honour, for it is 
written ; we belong not to this life, but are called to another far better. 
The world lovelh that which is their own, but we must content ourselves 

2G 



242 DR. luther's familiar discourses. 

with that which they bestow upon us, namely, with scoffing, flouting', 
and contemning- us. I am sometimes glad that my scholars and friends arfe 
pleased to give me such wages ; I desire neither honour nor crown here 
on earth, but I will have retribution from God the just Judge in heaven. 
From the year of our Lord 1518, to this present, every Maundy Thurs- 
day, at Rome, I have been by the Pope excommunicated and cast into hell, 
yet I still live. For every year, on Maunday Thursday, all heretics are 
excommunicated at Rome, among whom, I am always the first and 
chiefest, This do they on that blessed, sanctified day ; whereas they 
ought rather to render thanks to God for the great benefit of his holy 
supper, and for his bitter death and passion. This is the honour and 
crown which we must expect and have in this world. God sometimes 
can endure honour in lawyers and physicians ; but in divines he will no 
way suffer it ; for a boasting and ambitious preacher soon contemneth 
Christ, who with his blood hath redeemed poor sinners. 

To preach discreetly according to the Condition of the Hearers. 

A PREACHER necessarily must know how to make a right dif- 
ference between sinners ; namely, the impenitent and secure, &c. and the 
sorrowful and penitent : otherwise the whole scripture is locked up. As 
Amsdorfer began to preach before the Princes at Schmalcalden, with great 
earnestness he said, The Gospel belongeth to the poor and sorrowful, and 
not to you Princes, great persons and courtiers that live in continual joy 
and delight, in secureness, void of all tribulation. 

We should make the hearers prone and willing to hear the sequel of our 
sermons ; what a change will follow upon the regenerate. This spiritual 
doctrine of the Gospel troubleth and tormenteth even the good and godly ; 
and respecting old people, they have also need of the preaching of the 
law. As we see how diligently St. Paul in his Epistles treats of the law ; 
he insisteth that they which are become children by grace and faith in 
Christ, should shew themselves thankful towards God, and be obedient 
unto him, and resist the sins which are yet struggling within us : as where 
he saith, crucify the flesh, and mortify the deeds of the body ; and, " God 
forbid that ye should now live in sin. For we see that not only the law 
maketh hypocrites, but. also the doctrine of grace. Therefore let us mark 
this difference well between penitent and impenitent sinners. 

Of the Cause, why Lay-people are Enemies to Preachers 

A CONTINUAL haired is between the clergy and laity, and not with- 
out cause ; for the unbridled country-people, citizens, gentry, nobility ; 
yea, and great Princes also, refuse to be reproved. But the office of a 
preacher is to reprove such sinners as lie in open sin, and offend against 
both the first and second table of God's commandments, which is griev- 
ous for them to hear. Therefore they look upon the preachers with 
sharp eyes. Therefore, loving brethren, let us stedfastly remain by the 
pure Word, that we sit upon Moses' seat, and teach what God hath com- 
manded plainly and truly, and not what seemeth good to human wisdom 
and understanding. 

To speak deliberately in Preaching. 

TO speak deliberately and slowly best becometh a preacher, and is 
most fitting': for thereby he may the more diligently and considerately 
deliver his sermon. Seneca writeth of Cicero, that he spake deliberately 
from the heart, as we see George Bruckeu doth. 



OF THE OFFICE OF PREACHING, AND MINISTERS OF THE CHURCH. 243 

Of the Wickedness of such People that contemn the pure Doctrine 
and Preachers. 

SUCH people as set themselves against the truth of the Gospel, and 
instead thereof would rather have the Turkish Alcoran, are indeed wicked, 
despairing-, hardened wretches, And truly with grief we see already the 
great devastation, in that every where is poverty ; we see that in Bohemia 
above nine hundred parishes lie empty and waste. For where no preachers 
are, all will go to the ground ; there must and will follow devastation, 
calamity, want, and all misfortunes, both in religion and policy, in church 
and state. 

In this sort the Pope overcame the Bohemians, and made them tender, 
and brought them again to his bay when they had no ministers aud church- 
servants. Then the Popish bishops forced those that were new ordained 
by oath to hold in, and to subject themselves under their command. 

But we (by God's grace) still hold the jurisdiction to ordain in our 
churches, so that they neither plague nor mock us in that sort ; yet we 
ought to take heed, that with our nnthankfulness and contemning God's 
Word, we come not again into the claws of that devil's hand, and his mem- 
bers, as we well deserve. And although the Papists cry and complain 
against our ordinance, and rely upon their possession, yet they must endure 
it. Indeed their pomp and state, in that they have good and easy days, 
much offendeth us ; like as such offences greatly tormented the loving 
David, and much grieved him. But he solved that argument, where he 
saith, " Thou preparest them for them for the slaughter." In this manner 
useth our Lord God to feed the epicures in this life (like the fatted swine) 
to the slaughter. 

How a preacher ought to Preach, and to whom he should have regard. 

WE ought to direct ourselves in preaching according to the condition of 
the hearers, but most preachers commonly fail herein ; they preach that 
which little edifieth the poor simple people, as Bucer and Zuinglius at 
Marpurg preached in all state and curious manner, thereby to bear the bell, 
as if they should say, Behold Luther and Melancthon, what learned fel- 
lows we are ? To preach plain and simply is a great art : Christ himself 
preacheth of tilling ground, of mustard^seed, kc. he used altogether mean 
and simple similitudes. 

When one first cometh into the pulpit, he is much perplexed to see so 
many heads before him, When I stand there I look upon none, but 
imagine they are all blocks that are before me. This he spake to encourage 
faint-hearted preachers, to the end they might not be discouraged and 
desist. 

That the Priests in the Old Testament were honourable and well 

maintained. 
GOD in the Old Testament made the Priests rich : Annas and Caia- 
phas had great revenues, they had suburbs, first fruits, tenths, &c. They 
had of every one a purse, that is, as much as half a gilder. But now the 
ministers of the Word (in which is offered everlasting life and salvation 
merely of grace) are suffered to die for hunger and poverty, yea, are driven 
and hunted away. I would not have preachers in their sermons, use He- 
brew, Greek, or strange languages ; for in the church we ought to speak 
as we used to do at home, the plain mother tongue, which every one is 
acquainted with. It may be allowed in courtiers, lawyers, advocates, &c. 
to use and have quaint curious words, whom Osiander and Matthesius do 
imitate. Although Doctor Staupitz be a very well learned man, yet he is 

2 G 2 



244 BR. luther's familiar discourses 

a very irksome preacher ; and the people had rather hear a plain brother 
preach, that delivereth his words simply to their understanding, than he, 
In churches no praise or extolling- should be sought after. 

That Preachers are poor People* 

PREACHERS must needs be poor fellows, but we look after another 
life, therefore we must believe that which is to come. If we certainly did 
believe the treasure of everlasting life, then we should be too haughty and 
proud. Therefore God hath covered this treasure of his mercy with a 
broad cover which covereth it, the same is called Fides, therein must we 
wallow and delight Ourselves while we live in this world. 

Of St. Paul's plain manner of Preaching and Teaching. 

ST. PAUL never used such high and stately words as Demosthenes and 
Cicero did, but he spake (properly and plainly) words which signified and 
shewed high and stately matter ; he did well in not speaking so trim and 
finically i otherwise every man would speak wondrous highly. 

When I am in the pulpit then I resolve to preach only to men and maid 
servants ; I would not make a step into the pulpit for the sakes of Philip 
Melancthon, Justus Jonas, or the whole university ; for they are well seen 
in Scripture already. But when preachers will direct their sermons to the 
high learned and deep understanding, and will breath out altogether Ra- 
binos, and master-pieces, then the poor unlearned people present do stand 
like a flock of kine. 

Of the Burthen and Mind of an upright Preacher. 

IF I should write of the heavy burthen of a godly preacher, which he 
must carry and endure (as I know by mine own experience^ 1 should 
scare every man from the office of preaching ; for an upright and a God- 
fearing preacher must be disposed to believe, that nothing is more accep- 
table and precious unto him, than Christ his Lord and Saviour, and the 
life to come ; so that although he lost this life, and all therein, as he 
knoweth what Christ saith unto him, Come hither to me, thou hast been- 
my loving, true and faithful servant. 

Wherewith Luther comforted himself in his Function. 

I ASSURE myself that Christ at the last day will speak friendly to me ; 
for Satan speak eth_very unkindly to me ; I bear upon me the envy of the 
whole world, the hatred of the Emperor, of the Pope, and of all their 
retinue. Well, on in God's name, seeing I am come into the list, so will 
I fight it out; I know my quarrel, and the cause is upright and just. 
The greatest adversary I have in this cause is the devil, and indeed he 
setteth upon me so fiercely oftentimes with this argument, (Thou art not 
rightly called) that long since he had slain me therewith if I had not been 
a doctor. 

That an upright Preacher is only God's Work. 

IT is a great thing to be an upright minister and preacher, and if our 
Lord God himself drove it not forward, so would there but little good 
ensue. That preachers must be endued with a great spirit which shall 
serve people in body and soul, in wealth and honor, and yet nevertheless, 
must suffer and endure thereby the greatest danger and unthankfulness. 
From hence Christ said to Peter " Peter, lovest thou me ?" And fetcheth 
it thrice. Afterwards he he said, " Then feed my sheep ; as if our bles- 
sed Saviour should say, Peter, if thou wilt be an upright shepherd, and 



OF THE OFFICE OF PREACHING AND MINISTERS OF THE CHURCH. 245 

careful of souls, then thou must love me ; thou must add thereunto that 
Annas me, otherwise it is impossible for thee to be an upright and a 
careful shepherd ; thy love to me must do the deed. For who can or may 
endure people's unthankfulness, to study away one's health and wealth, 
and afterwards to thrust himself into the greatest danger. 

That we must make a Difference between the Manner of Life, and the 

Doctrine. 

WICKLIFF and Huss opposed and assaulted the manner of life and 
conversation in Popedom. But I chiefly oppose and resist their doctrine, 
I affirm roundly and plainly, that they teach not aright, thenunlo 
am I called; I take the goose by the neck, and set the knife to the 
throat; when 1 can maintain that the Pope's doctrine is false (which I 
shewed), then I can easily prove that their manner of life is evil, For 
when the word remaineth pure, so the manner of life) though something 
therein be amiss) will be pure also. The Pope hath taken, away the 
pure word and doctrine, and hath brought another word and doctrine, and 
hanged the same upon the church. I startled whole Popedom only with 
this one point, in that I teach uprightly. We must press upon the doc- 
trine, for that breaketh the neck of the Pope. Therefore the prophet 
Daniel rightly pictured out the Pope, that he will be such a king, will 
have such a kingdom and government, which shall do according io his 
own will, that is, he will regard neither spirituality nor temporality, but 
saith roundly, thus and thus will I have it ; for the Pope is ordained and 
instituted neither by divine nor humane right ; but is a self-chosen human 
creature, which of his own election and power hath intruded himself. 
Therefore the Pope must needs confess, that he governeth neither by di- 
vine nor human command. Daniel calleth him a God Maosiin, he had 
almost spoken it plainly out, and said Mass, which word is written, Deut. 
xxvi. St. Paul read Daniel thoroughly, and useth also his words, where 
he saith, and he will exalt himself above all that is called God, or that 
is worshipped, &c. 2 Thes. ii, 

That Balaam is an Example of proud Preachers, 

ALTHOUGH Balaam had great revelations no less than Daniel, yet 
(without all doubt) he is damned; for he taketh hold on all the four em- 
pires ; it is a mighty example against pride, that we be not haughty, nor 
exalt ourselves ; in God's gifts, as when by preaching uprightly we were 
sanctified thereby, then few would be saved, But therein our Lord God 
in fearful wise rejected Balaam, Saul, and Caiaphas, that prophesied out 
f God's spirit. O let us humble ourselves. 
The humility of hypocrites, is the greatest and most haughty pride, 
as that of the Pharisee who humbled himself ; he gave God thanks, but 
soon spoiled all again, when he said, " I am not like others, &c. nor as 
this publican." There are people which flatter themselves, and think 
they only are wise, they contemn and deride the opinions of all other, they 
will allow of nothing but only what pleaseth them. 

That the persecuting of godly Preachers will be revenged. 

THE Pope and Turk have thoroughly revenged us, and have soundly 
paid the world, and therein have done right and well. Upright and true 
preachers the world cannot endure; nay, they hunt and murder them 
away; therefore they must have such as bereave them of body, soul, 
wealth, and honour. O right, right ! 



245 ©a. luther's familiar discourses* 

That Pride, Presumption, and Ambition do the Greatest hurt in 
the Church. 
AMBITION and pride are the rankest poison in the Church when they 
are possessed by preachers. Zuinglius thereby was misled, who did what 
pleased himself, as his interpreting of the Prophets sheweth, which is 
stuffed with presumption, pride and ambition; he presumed to contemn 
every man, yea, also the Potentates and Princes, for thus he wrote, Ye 
honourable and good princes, must pardon me, in that I give you not your 
titles ; for the glass-windows are as well illustrious as ye. In like manner 
Crickle and Jackie behaved themselves in the convocation at Muntzer. 
To conclude, ambition is a consuming fire. The holy Scripture is given 
to destroy the desires of the flesh, therefore we must not therein seek after 
temporal honour. I much marvel why, or for what cause people may be 
proud and haughty; we are born in siu, and every moment in danger of 
death. Are we proud of our scabs and scalds, and we are altogether as an 
unclean thing ? 

Where Honour should he sought for, 

HONOUR might be sought for in Homer, Virgil, and in Terence, and 
not in the holy Scriptures ; for Christ saith, Hallowed be thy name, and 
not our magnified or praised, Christ chargeth us to preach God's Word. 
We preachers should of the world be held and esteemed as unjust fools, 
to the end God be just, wise, and merciful ; that is his title, which he will 
leave to none other. When we leave to God his name, his kingdom, and 
will, then will he also give unto us our daily bread, and will remit our sins, 
and deliver us from the devil and all evil. Only his honour he will have 
to himself. 

When I first began to write against the Pope's indulgences then we 
neither heard nor knew any thing of Crickle or of Jeckle, nor of any 
other; then they drew in their pipes. For the space of three years I 
was utterly forsaken and left alone, no man offered unto me the helping 
hand, they all suffered me to wrestle alone with the Papists. But now, 
when the business is finished to their hands, they will all triumph and 
shew their nodheads in writing books. Therefore Solomon rightly said, 
no end of writing Books. When I once lie in the dust, then there will 
be old writing of books, 

It where but reasonable I should now in my old age have some rest and 
peace, but now those that should be with and for me, do fall upon me; I 
have plague enough with my adversaries, therefore my brethren should 
not vex me. But who is able to resist all ? They are fresh, lusty, young 
people, and have lived in idleness; I am now aged, have had much labour 
and pains. Nothing causeth Osiander's pride more than his idle life; for 
he preacheth but twice in the week, and hath an yearly stipend of four 
hundred gilders. 

At the assembly at Schmalcaldan I preached out of St. John's Epistle, 
that Christ dwelleth in us through faith and grace, he worketh in us, 
dsfendeth, and delivereth us. Afterwards as soon as 1 there fell sick, 
he, Osiander, preached openly against me in the presence of all the di- 
vines which were at the assembly ; he said, Christ dwelleth in us essen- 
tially ; the same was very grievous to them all, especially to Brentius, 
Osiander hath eloquence, but the common people is nothing edified by his 
preaching. 

How Luther first came to the Strife. 

GOD in wonderful wise, hath led us out of darkness of the Sophists* 



OF THE OFFICE OF PREACHING, AND MINISTERS OF THE CHURCH. 247 

and unforeseen hath cast me into the game now more than twenty years. 
It went weakly forward at the first, Anno 1517, when after all-hall owtide 
we came to Kemberg, where I first began to write against the gross 
errors touching indigencies. At that time Doctor Jerome withstood me, 
and said, what will you do, they will not endure it, Then said I, what 
if they must endure it 

Soon after him came Silvester Sacripalacius in to the list : he lightened 
and thundered against me with this syllogism, and said,, whosoever rnaketh 
doubs of any one sentence or act of the Romish church, the same is an 
heritic. Martin Luther doubteth thereof. Ergo, he is an heritic. 

Then it went on, for the Pope maketh a three-fold distinction of the 
church. 

First, a substantial, that is, the corpus, and body of the Church. 

Secondly, a significant church, that are the Cardinals. 

Thirdly, an operative and powerful church, and that is the Pope him- 
self, no mention is made of a council ; for the Pope will be the powerful 
church above the holy Scripture and councils. 

Of Luther's Admonition to Preachers. 

LOVING brethren, let us attend our office in God's fear and with all 
reverence ; let us deliver the doctrine of the Gospel to the hearers in hu- 
mility and calling upon God. Afterwards, let us make our boast in God 
whose cause we have in hand ; let us not suffer ourselves, to be torn away 
from the same. 

That the Hearers of the Gospel are Epicures, 

OUR auditors, for the most part, are epicures, they measure our 
preaching as they think good and will have easy days. 

The Pharisees and sadducees were Christ's enemies, yet they heard him 
willingly; the Pharisees, to the end they might lay hold on him ; the 
sadducees, that they might flout and deride him. The Pharisees are our 
friars ; the sadducees, our gentry, citizens, and country clowns : our 
gentlemen give us the hearing, and they believe us, yet they will do what 
seemeth good unto them ; that is, they remain opicures. 

How a Preacher ought to be qualified to Preach. 

A preacher should be a logician, and a rhetorician, that is, he must 
be able to teach, and to admonish ; when he preacheth touching an artU 
cle, so must he first distinguish it, what it is properly called. Secondly, 
he must define, describe, and shew what it is. Thirdly, he must pro- 
duce sentences out of the Scripture, therewith to prove and strengthen it. 
Fourthly, he must, adorn it with similitudes ; and lastly, he must ad- 
monish and rouse up the lazy, earnestly reprove the disobedients, false 
doctrine, and the authors thereof ; yet so, that it proceedeth not out of 
malice and envy, but only God's honour, the profit and saving health of 
the people. 

AH I said ! what diligence our blessed Saviour shewed in teaching sim- 
ply and plainly ; he used similitudes of vines, of sheep, of trees, &c. to 
the end people might be able to understand, comprehend, and retain it. 

Their Priest do teach for Hire, Mich. Hi. 

SOME there be, that abuse this sentence, do draw and wrest the same 
indirectly against good and godly teachers and preachers, as if it were 
not right for them to take the wages which is ordained for the ministers 
of the ciurch, of which they must live ; they produce the sentence where 



248 mi. LUTHER'S FAMILIAR DISCOURSES. 

Christ saith, '* Freely ye have received, freely give ;" they alledge alfii 
the example of St. Paul, who maintained himself by the work of his 
hands, to the end he might not be burthensome to the church. 

These accusations do proceed out of hatred to the function of preaching', 
to which Satan is a deadly enemy. These ungodly people (by filling the 
ears, of the simple with such speeches) do not only occasion the preach- 
ers to be condemned, but also the function of preaching to be suspected ; 
whereas they ought, with all diligence, to endeavour that the ministers 
(for the Word's sake, again be restored to their honest dignity. 

It is true, as Christ saith, "Freely ye have received, freely give, for he 
will have the chief end of preaching to be directed to God's honour only, 
and the people's salvation; but it followeth not out of that sentence, That 
it is improper, and against God, for the church to maintain her ministers, 
which truly serve her in the Word. It were against God, and all Christi- 
anity, if the ministers of the church should omit the final cause, for which 
the office of preaching is instituted, aud should look and have regard only 
to their wages, or aim at lucre and gain, and should not uprightly, purely, 
and truely proceed in the office of teaching. 

JN T ow like as the ministers of the church, by God's command, are in 
duty bound to seek and promote God's honour, and the saving health and 
salvation of the people, with true and upright doctrine ; even so likewise 
the church and congregation have command from God, to maintain their 
ministers, and honestly to nourish and to cherish them ; for Christ saith, 
" Every labourer is worthy of his hire." Now, if he be worthy, then 
no man ought to cast it in his teeth, for taking his wages. St. Paul more 
clearly expoundeth that sentence, 1 Cor. ix. where he saith, "The Lord 
hath also commanded, that they which preach the Gospel should live of 
the Gospel." He putteth on the office of the law, and saith, "Do ye not 
know, that they which do minister about holy things, live of the things 
of the teirple; And they which wait at the alter, are partakers with the 
alter. Moreover, he makcth use of very fine similitudes thereunto, and 
s?ith, *' Who goeth a warfare any time at his own charges ?■ Who plant- 
eth a vineyard, and eateth not of the fruit thereof ?" But especially the 
comparison which hegiveth in this his Epistle to the Corinthians, where 
he saith, " If we have sown unto you spiritual things, is it a great matter 
if we shall reap your carnal things ?" Indeed every Christian, but 
especial} the officers of the church, ministers, and preachers, should 
so carry themselves, that they fall not into suspicion, as if they were 
greedy and covetous ; yet, notwithstanding, they must not so conceive 
it, as if it were improper to take of the church and assembly, that which 
is needful for the maintenance of the body. 

Therefore no man should be offended, that now and then, godly rulers, 
do well and sufficiently provide for the churches, by honestly maintaining 
her true iniuisters ; nay, we ought to bewail, that the greatest part of 
princes aud rulers do not seriously regard the true and pure religion, nor 
provide for our children and posterity, who, through such miserableness, 
will either have none at all, or the most unlearned church rulers and minis- 
ters. 

Of those that study in Holy Scriptures, 
THE sacred Scripture requires humble hearts, that hold God's Word 
in honour, love, and worth, and that pray continually, " Lord teach me 
thy ways and statutes." But the Holy Ghost resisteth the proud, and will 
not dwell with them. And although some for a time do diligently stndy 
in holy Scripture, do teach and preach Christ uprightly; yet as soon as 



OF THE OFFICE OF PREACHING AND MINISTERS OF THE CHURCH. 249 

they become proud, God excludeth them out of the church ; therefore 
every proud spirit is an heretic, though (as yet) not in act and deed, yet 
before God. 

But it is a hard matter for one (who hath some particular gift and qua- 
lity above another) not to be proud, and presumptuous, and not contemn 
others; therefore God suffereth them that have great gifts, to fall many 
times into heavy tribulations, to the end they may learn, when God 
draweth away his hand, then they are of no value. St. Paul was con- 
strained to bear on his body the thorn of the flesh, to preserve him from 
haughtiness. And if Philip Melancthon were not now and then plagued 
in such sort as he is, so would he have strange conceits and meanings. 

What Luther learned by Preaching. 

I LEARN by preaching to know what the world, the flesh the malice 
and wickedness of the devil is, which could not be known before the Gos- 
pel was revealed and preached. At that time I thought that there were 
no other sins but only incontinency and lechery. 

Of Court Preaching 

AT court these rules ought to be observed ; we must cry aloud, and ac- 
cuse ; for neither the Gospel, nor modesty, belong to the court ; we 
must be harsh, and set our faces as flints ; we must (instead of Christ, who 
is mild and friendly) place Moses with his horns in the court. Therefore I 
advise my chaplains and ministers to complain at court of their wants, 
miseries, poverty, and necessities ; for I myself preached concerning the 
same before the Prince Elector, who is both good and godly, but his 
courtiers do what they please. Philip Malancthon and Justus Jonas 
were lately called in question at court, for the Word's sake ; but they made 
this answer : Luther is old enough, and knoweth how and what to preach. 

Of Luther's earnest Speech. 

CURSED are all preachers that in the church aim at high, hard, and 
neat things, and (neglecting the saving health of the poor unlearned people) 
seek their own honour and praise, and therewith to please one or two am- 
bitious persons. 

When I preach in this place, I sink myself deeply down. I regard 
neither Doctor or Magistrate, of which are here in the church above forty ; 
but I have an eye to the multitude of young people, children, and servants, 
of which are more than two thousand. I preach to those, and direct my- 
self to them that have need thereof. Will not the rest hear me ? the door 
standeth open unto them, they may be gone. I see that the ambition of 
preachers groweth and encreaseth," the same will do the greatest mischief 
in the church, and will produce great disquietness and discord; for they 
will needs teach high things touching matters of State, thereby aiming at 
praise and honour ; they will please the worldly wise, and in the mean 
time neglect the simple and common multitude. 

An upright, godly, and true preacher should direct his preaching to the 
poor, simple sort of people, like a mother that stilleth her child, dandleth, 
and playeth with it presenteth it with milk out of her breasts. In such 
sort should also preachers carry themselves, should teach and preach 
plainly, that the simple and unlearned may conceive, comprehend, and 
keep it. But when they come to me, Melancthon, to Doctor Pommer&c. 
then let them shew their cunning, how learned they be, for to sprinkle 
eut Hebrew, Greek, and Latin in their public sermons, the same savoureth 

2H 



250 dr. luther's familiar discourses. 

merely of pride, which agreeth neither with time nor place, nor is i% 
pertinent. To conclude, such preachers are untimely saints. 

I am heartily sorry that in my time I have cause to say thus much, that 
such proud and haughty ministers and preachers are among us, who aim 
at rule and government, as St. Paul saith, " I would to God ye did reign," 
&c. The loving Apostle was constrained to suffer, as God said concerning 
him, " I will shew him how much he must suffer for my name's sake," &c. 
God presently laid upon his neck that suffering he found it also by expe- 
rience. Such sorrow of heart is far greater and more heavy than death. Jt 
is called a torment without bloodshed, wherein one broileth and tormenteth 
himself. 

This must I also suffer through the offences and pride of my scholars, 
insomuch that I would rather suffer death, and seal it with my blood. 

That St. Paul diligently studied Moses and the Prophets, and 
expounded them, 

IN the Psalm it is said, their voice went out into the whole world. But 
St. Paul to the Romans giveth it thus, in the German tongue, " Their 
sound went out into all the earth," which is all one. Many sentences are 
in the Bible, wherein St. Paul observed the translation of the Seventy In- 
terpreters, for he contemned them not ; and whereas he was preacher to 
the Grecians, therefore he was constrained to preach as they understood. 

In such sort did he use that sentence, 1 Cor xv. " Death is swallowed, 
up in victory, whereas in the Hebrew it is written, in the end, yet it is all 
one, in the end, in eternity, that death in Victory will not come again, that 
is, life shall conquer, St. Paul was very rich, flowing in words ; one of his 
words well contained three of Cicero's orations. Oftentimes St. Paul speak- 
eth one word, which pierceth through the whole of Isaiah and Jeremiah. 
O ! he was an excellent preacher ; he is not in vain named a chosen vessel. 
Our Lord God saith, I will give a preacher to the world that shall be pre- 
cious. There was never any that understood the Old Testament so well as 
St. Paul, except John the Baptist, and John the divine. St. Peter excel- 
leth also. Indeed St. Matthew and the rest do well and diligently de 
scribe the histories, which are very necessary ; but the things, the words, 
and the power of the words of the Old Testament, they never mention 
what is couched therein, 

St. Paul translated much out of Hebrew into Greek, which none besides 
were able to do ; he oftentimes so handleth one chapter, that he expound- 
eth four, five, or six chapters. ! he dearly loved Moses and Isaiah, for 
they, together with King David, were the chiefest prophets. The words 
and things of St. Paul are extracted out 4 of Moses and the prophets. 

Therefore, young Divines ought to study Hebrew, to the end they 
may be able to compare Greek and Hebrew words together, and discern 
the properties, natures, and strength of the same. 



Refeections on Chap. 22 — It is highly becoming fhat Ministers 
should have their minds deeply impressed with the nature, extent, and im- 
portance of their ministerial work ; that therein it is required of them as 
ambassadors for Christ : as stewards of the misteries and manifold grace 
of God, to be faithful, to serve the Lord with much humility, to testify re-, 
pentance towards God, and faith towards our Lord Jesus Christ, not keep- 
ing back or shunning to declare the whole counsel of God. 



OF ANTICHRIST. -51 



CHAP* XXIII 



©F ANTICHRIST 



Luther 1 s Discourse of the Antichrist, or Pops. 

THE head of Antichrist is the Pope, ami the Turk together. For a 
lifiug beast must have a body and soul ; the spirit or soul of Antichrist, 
is the Pope, but his flesh, or body, is the Turk. This devasteth, destroy- 
eth, and persecuteth God's church corporally ; the Pope spiritually ; yea, 
also corporally, with hanging 1 , burning-, murdering, &c. But like as in 
the Apostle's time, the church had, and kept the victory, and remained 
against the seeming holiness of the Jews, and power of the Romans. 
Even so to this day, she will maintain and keep the field against the hy- 
pocrisy and idolatry of the Pope, of the Turk, and against the power of 
other enemies. 

Of Luther's expounding the Prophesy of the Prophet Daniel f Chap- 
ter the eleventh] touching Antichrist. « 

<s AND the King shall do according to his will, and he shall exalt him- 
self, and magnify himself above every God, and shall speak marvellous 
things against the God of Gods, and shall prosper till the indignation is 
accomplished : for that which determined shall be done. Neither shall 
he regard the God of his fathers, nor the desire of women, nor regard any 
God, for he shall magnify himself above all," &c» 

This prophesy as all the teachers uniformly do shew, pointeth directly 
at the Antichrist, under the name of Antiochus ; for the same shall regard 
neither God nor the love of woman ; that is, the state of matrimony. 
Thus it ought to be understood, that the Antichrist shall contemn these- 
two on earth, namely God, (that is religion) and mankind ; he will not re- 
gard a woman, that is, he will contemn temporal and house-government, 
he will regard no laws, no jurisdiction, Emperors, or Kings ; for through 
women, children are born, and brought up, to the preservation of genera- 
tion, and replenishing of the world ; therefore when the same shall not be 
regarded^ then of necessity house and temporal government must also be 
contemned : yea, all Emperors, Kings, their laws, rights, and ordinances 
must be held of no value nor esteem. 

Daniel was an exceeding high and excelling prophet, whom Christ loved 
and touching whom he said, " Whoso readeth, let him mark." He spake 
of that Antichristian horror so clearly, as if he had been at that time an 
eye-witness thereof. Read the 11th chapter throughout. 

He beginneth at that time when Emperor Caligula, and other tyrants 
ruled, he saith, " He shall plant the tabernacle of his palace between the 

2 H 2 



2o2 



DR. LUTHER's FAMILIAR DISCOURSES, 



seas, upon the glorious holy Mount ; that is, at Rome in Italy. The Turk 
ruleth also between two seas at Constantinople, but that is not the holy 
Mount. He doth not honour, nor advance the worshipping of Maosim, 
neither prohibiteth he matrimony. Therefore Daniel pointed directly at 
the Pope, who accomplished both, with great fierceness and seventy. 
The prophet saith further, " He shall also be forsaken of his Lord ;" It is 
come to that pass already that Kings and Princes do leave him. There- 
fore I advise that ye give credit to Daniel, and hold for certain that the 
Pope is the right Antichrist. 

Now concerning the manner of religion under the Pope and the Turk, 
there is no difference, but only in ceremonies; for the Turk observeth 
Mosaical, but the Pope, Christian ceremonies. Yet both of them do 
sophisticate and falsify their ceremonies ; for, like as the Turk defileth 
the Mosaical bathings and washings, even so the Pope staineth and fouleth 
the right use of baptism, and the Sacrament of the Lord's Supper. 

The kingdom of Antichrist is described and pictured in Daniel, and in 
the Revelation of John; where he saith, •? And it was given unto him to 
make war with the saints, and to overcome them." This seemeth to be 
prophesied of the Turk, and not of the Pope. But we are forced to un- 
derstand this text of the Pope's abominations and tyranny, in temporal 
respects ; as his acts, and our experience witness. It followeth Chapter 
xii. verse, 7, " That it shall be for a time, times, and a half ;" Now here 
is the question, What that time is ? If time be called a year, then it 
maketh three years and an half, and hitteth just upon Antiochus, who so 
long exercised tyranny among the people of Israel, and afterwards died in 
his own filth and excrements. 

In like manner shall the Pope also be destroyed without hands, and 
shall die in himself; for he began his kingdom, not through power, but 
through superstition, and external shining, and seeming authority of 
scripture; as "Thou art Peter," &c. "Feed my Lambs," &c. This 
is the ground on which Popedom is built and grown, and through the 
same is fallen again ; therefore this prophecy, " He shall be broken with- 
out hands," aimeth chiefly at the Pope ; for all other tyrants and monarchs 
use temporal power and strength ; however this prophecy in general fas- 
teneth both Pope and Turk ; for they both began their government 
almost at one time, under the Emperor Phocas, who murdered his own 
master, Emperor Maurice, together with his Empress and young princes, 
900 years since. At the same time the Pope began to govern in the 
church, and Mahomet began to encrease ; but the Pope's temporal king- 
dom, when he began to jeer and plagne Emperors and Kings, hath stood 
scarcely 300 years. 

I cannot define this prophecy, " A time, times, and an half." I would 
willingly draw it upon the Turk, who began to rule (after Constantinople 
was overcome) in the year 1453, which is 85 years. Now, when I reckon 
the time according to Christ's age (30 years,) so this sentence maketh 
one hundred and five years. Well, God knoweth how he will deal with it, 
and how he will deliver those that are his ; our duty is neither to know, 
nor to guess at it, but to repent and pray. 

Seeing the Pope is the Antichrist, I believe that he is a devil incar* 
na te ; for like as Christ is true and natural God and man, even so is the 
Antichrist a living devil : therefore it is true what they say of the Pope, 
he is an earthly god ; that is, he is neither a proper God, nor a proper 
human creature, but two natures mingled together : an earthly god; that 
is, a god of this world. 

But why nameth he himself an earthly god, as though the only true, 



ON ANTICHRIST. 253 

and Almighty God were not God on earth? Truly, the Pope's kingdom is 
an horrible wrath of God ; namely, an abomination of desolation, which 
standeth in the Holy place, as Christ saith, " Whoso readeth, let hint 
understand, Matt, xxiv." 

God's wrath must be very great, that a human creature dare presume 
(now Christ is come) to exalt himself in the church. If it had been done 
amongst the Gentiles before the coming of Christ, then it were not so 
great a wonder. And although Daniel, Christ himself, and his Apostles, 
did give us warning of that poisoned beast and pestilenee ; yet we Chris- 
tians have been, and still are so doltish and mad, as to adore and worship 
all his idols, and believe that he is Lord over the universal world, under 
the name and title of St. Peter's successor; Whereas neither Christ, nor 
St. Peter, left any dominion upon earth. 

To conclude, the Pope is the last blaze in the lamp, which will go out, 
and ere long will be extinguished ; he is the last intent of the devil, that 
lightneth and thundereth with sword and bull, who maketh war through 
the power and strength of others, as Daniel saith, " He is powerful, but 
not by his own strength," as it now plainly appeareth. It hath been said, 
the Pope hath more power in one finger, than all the princes in Germany. 
But the spirit of God's mouth hath seized upon that shameless whore, 
and in many hearts is so startled, that they regard him no more, which no 
Emperor with sword and power had been able to accomplish ; for the 
devil scorneth sword and scabbard ; but when he is struck with God's 
Word, then the Pope is turned to a poppy, and to a frothy flower ; that is, 
to such a flower, which with the sun goeth up, and with it again goeth 
down ; that yellow flower in the evening is just like a bald friar. 

From whence the Bishop of Rome hath the Name Papa, Pope. 

THE word [Papa] as 1 think, cometh of the word [Abba] by turning 
tbe letters about, as were he a father of fathers ; for by the ancients, in 
some places, the bishops were called Papa, as Hieronymus writeth to 
Austin, (who was bishop of Hippo) To the holy Papa, who, notwithstand- 
ing, was meaner in degree than Hieronymus. We read also in the legends 
of Cyprian (who was a martyr of the church, that the judge asked Cyprian, 
and said, Art thou that Cyprian whom the Christians do call their Papa ? 
So (I conceive) it was a name common to all bishops ; like as little chilr 
dren call their fathers Ebbe, so are the bishops in such manner called 
fathers of the church. 

That every Man in Duty is bound to resist, the Pope. 

IN the year 1530, the 9th of May, Luther held a very sharp disputation 
at Wittemberg (which continued three hours) against that abominable 
monster, the Pope, that bear-wolf, who exceedeth all tyranny and oppres- 
sion, as he alone will be without law, will live secure and free, and do ac- 
cording to his own will : yea, and will be worshipped and adored under 
pain of damnation, and loss of many poor souls. 

Therefore whoso regardeth God's honour, and the saving health of his 
soul, the same ought to withstand and resist the Pope with all his power. 

The Pope in his decretals boasteth, that he hath power and authority 
over all rule and government in. heaven, and on earth : that he is a Lord 
over all Lords. Surely neither God nor King can or may endure a human 
creature to speak in this manner. He is a King of asses, his tyranny 
climbeth up too high, he dared presume to tread Emperors and Kiugs un- 
der his feet, he suppressed the whole world, and brought it under his yoke ; 



254 DR. LUTHER'S FAMILIAR DISCOURSES. 

for God with powerful errors blinded the world, as Daniel saitb, until the ; 
indignation be accomplished. 

I hope he hath done his worst, and though he falleth not altogether, yet 
be shall encrease no more, but rather decrease. The ancient Popes were 
more upright and honest ; but when they began to look after goverment 
and domination, (fearing they might become servants again) then Cain 
could no longer endure his brother. The Papists ought never to be trusted, 
though they promise peace by covenants, articles, under hand and seal, or 
by whatsoever confirmation may be thought sure and sufficient. At the 
Imperial and princely assembly at Nuremberg, they held us in hand with 
deceitful disputations and delays, to the end, in the mean time, they 
might over-run and suppress us. Let us watch and pray in this time of 
cessation of arms that through this light of the Gospel God's name may 
be hallowed, kc. 

Of the Pope's Three-fold Crown. 

THE Pope hath three crowns : the first is directly against God, for he 
condemneth religion. The second is against the Emperor, for he rejecteth 
temporal government. The third is against the common people, for he 
condemneth the state and condition of the house-government, forbiddeth 
the priests, and other his shavelings, the state of matrimony, and house- 
keeping. 

Of the Tyranny of Popes against other Popes their Predecessors. 

THERE have been heretofore three Popes, whose treatment of each 
other was .as followeth: As the first was dead, he that succeeded caused all 
his predecessor's decrees, laws, and ordinances utterly to be abolished ; 
commanded him to be taken out of his grave, and his fingers to be cut of. 
Now when the second was dead, then the third likewise caused all what 
the former had ordained, to cease and to be annihilated; commanded his 
corps to be digged up, his head to be chopped off, and the body to be cast 
into the Tyber ; such fine laws and ordinances these Popes made^ and 
used these and the like tyrannies. 

Of Pope Julius. 

. JULIUS, the second of that name, was an excellent champion in wars 
and government, he had altogether a worldly brain and understanding ; he 
waged war against the Emperor, the Venetians, and against the French 
King, and as he understood that his army was defeated by the French 
before Ravenna, he blasphemed God, and said, Art thou (in the name of a 
thousand devils) now on the side of the French ? dost thou in this mariner 
defend and protect thy church ? Then he turned his face towards the 
ground, and said, Holy Switzer, pray thou for us ; and presently sent 

- Bishop Mathias Langen (the cardinal of Saltzburg) to Maximilian the 
Emperor, for aid and assistance. He was in such sort humbled, that he 
almost fell down at the Emperor's feet imploring his help. And although 

: be was so great a soldier, very rich, and had raised powerful forts, yet he 
. s* as afraid of the Cardinals and Romans. He kept the streets in Rome so 

sweet and clean, that in his time there were no plagues nor sicknesses. 
:H« was a right worldling, every morning he arose early about two of the 

clock, and dispatched business until five or six ; afterwards he took in 
• J>and temporal affairs, as wars, buildings, coining of money, &c. Tbey 

- say he had in ready money a treasure of 106 tons of gold, which maketh 
, ten millions and six hundred thousand rix-doilars. When he lay on his 



OF ANTICHRIST. 255 

death-bed, he gave, in his will, to those that kept his treasure, two hun- 
dred and fifty thousand dollars. He aimed at the empire, and grievously 
plagued Lodowick, the French King ; insomuch that the King wrote to 
the universities in France, desiring them by public writings, to smother 
the infufferable pride of the Pope. If I had come at that time, they would 
doubtless, have entertained me at Paris with honour ; but I was then too 
young for him : neither was it God's will at that time that I should write 
against him, to the end people should not think he was thrust from his 
stool by the strength and power of the French King, but only and alone 
through God's Word. For when God speaketh but a word, and saith, 
Jerusalem, fall ; Rome, be destroyed, and lie in the ashes ; King, yield 
thyself captive. Pope, come down from your throne, so is it accomplished 
immediately. In this sort did God confound that mighty Popedom, which 
was the most powerful of all. 

Pope Julius would fain have been Emperor ; Pope Alexander would 
willingly have made his son Emperor ; likewise Pope Leo made his brother 
King of Naples, but he was destroyed by poison. Pope Clement was the' 
richest among them all ; for he got the great treasure of Pope Julius, and 
was also the craftiest ; yet whatever he took iu hand was fraudulent and 
merely in vain ; he was an Italian, and a Florentine, which maketh as 
much as three Italians. Moreover he was a bastard, descended of the 
house of Medicis, which maketh seven Italians. To conclude, a more 
offensive knave than Pope Clement the seventh, was never on earth. The 
Italians boasted of Pope Julius thus, Since St. Peter's time no Pope ever 
had so great an esteem as Julius ; yet God hath startled and weakened the 
powers and authorities of all these, and now they lie in ashes. 

Of the Covetousness of the Popes. 

POPE LEO was bribed by the Capuchins with fourscore thousand du- 
cats, to the end he might leave them unreformed. When he saw the 
money which they sent, lying on a table, he said, Who is able to resist so 
many harnished Potentates ? True it is money maketh knaves. . 

Of Pope Alexander. 

POPE ALEXANDER, was a Maran, that is, a baptized Jew ; he be- 
lieved nothing at all. Pope Julius succeeded him, and was so great an 
enemy unto him, that he caused all gates, doors, and windows (on which 
his arms were carved or pourtrayed) to be broken down and defaced. 

Epitaph of Pope Alexander's Harlot. 

Lucretia cail'd, indeed a whore, 
Lieih buried in this tomb, 
Both wife and daughter to the Pope, 
And bride unto his son. 

Of Pope Clement the seventh. 
This Pope that now ruleth is the richest, and therewith the most unfor- 
tunate ; he is a most wicked wretch, an author of all mischief. He saith, 
Rather then I will cease from persecuting the Protestants, I will lead the 
Turks upon them ; and surely he will also perform it : therefore pray with 
diligence, and remember this when I am dead, for the Pope goeth about 
with fraud and deceit to ensnare us, but he shall fail of his purpose, and 
so shall King Ferdinand. Never came on earth a greater villain (except 
Satan) than this Pope. He hath riches, power, repute, and authority ; the 
-Lord's Prayer is necessary against him, for he hath an, evil intent. He 



256 DR. LUTHER'S FAMILIAR DISCOURSES. 

hath stirred up the Turks, and brought them upon our necks. He hath 
lived to see Rome drowned, ransacked, anddevasted, yet he setteth light 
thereby, insomuch that nothing moveth his wicked heart. He intended 
to destroy the French King, made a league with the Emperor at Bononia, 
and now he inviteth the Turk to be our guest. What shall I say of him ? 
He is the son of a Florentine whore. 

Of the Pope's Sword. 

FORASMUCH as the Papists discern that they can no longer defend 

their doctrine, nor protect themselves with the Holy Scripture ; therefore 

they cry out, and say, We will use St. Peter's keys no more, but will lay 

iiold on his sword ; that is, they have bloody enterprizes and counsels, 

they would willingly destroy and exterminate the memory of us. 

Of Agnes, a Female Pope, 

I HAVE seen, in a great street at Rome, which goeth straight up to- 
wards St. Peter's church, a Pope (like a woman) cut out in stone- work, 
with a sceptre and Popish Pallium ; she carried a child in her arms. No 
Pope is carried or goeth through the same street, lest he should behold that 
picture. For a woman named Agnes, born at Mentz, was by a Cardinal 
taken into England in the habit of a boy, and afterwards brought to Rome 
where by the Cardinals, she was elected Pope. But she was confounded 
and discovered in such sort, that, in the aforesaid street, she bare a child. 
The wretch was served right, and the devil therewith finely flouted his little 
creature. I much marvel how the Popes endure that Picture to stand ; but 
God blindeth them, to the end the world may see what Popedom is; name- 
ly, altogether deceits, lies, and devilish things. 

That three Popes have been at one Tima. 

IN the time of John Huss there were three Popes at one time, that 
ruled thirty years together, and each of them excommunicated the other, 
with kindred and subjects. Pope John the Twenty-third kept his court 
at Rome. Pope Peter de Luna, at Arragon. Pope Benedict remained on 
the Italian Alps. There was an horrible schism, which betokened Pope- 
dom's downfal. Now when Emperor Sigismond could not endure the 
same, he called a council at Costnitz ; but the Cardinals would yield to no 
reformation, but set themselves against it, and (incongruously) said it is 
not Schismam. The Emperor said, O ! know ye not.yet Priscianum ? 
ye should say, Is it not Schisma, not Schismam. Then one of the Car- 
dinals answered the Emperor, and said, Forasmuch as we are lords of 
rights and laws, so are we also lords of Priscianus ? and of the |grammar 
rules. 

Three Popes were deposed in the same council, and a fourth elected ; 
but Pope John (who had surrendered up his Popedom, thinking to have 
been elected again) died for grief, as he saw the contrary ; in like man- 
ner also Benedict : Peter remained stiff-necked. 

Pope John was rejected by reason of his wicked and deceitful practices ; 
for he murdered his father, made sale of Bishoprics, &c. And when thirty 
such like articles were openly read against him, he said, Ah ! 1 have of- 
fended far above all these, in that I departed from Rome and went over 
the Alps ; had I stayed at Rome, ye should have left me undeposed. 

That Popes of necessity must always he notorious wicked Persons. 
POPEDOM hath always been ruled by wicked wretches, correspondent 
to their doctrine : for as the Creator is, such is also his creatures. As 



OF ANTICHRIST. 257 

the devil is, Who is the author and erecter of Popedom, such are also the 
Popes. 

Pope Alexander the Sixth had two sons, and one daughter, named 
Lucretia, with whom both father and son committed whoredom and 
bloody incest : the one brother slew the other on horseback for the whore's 
sake. Cardinal Valentine stabbed another Prince, and was Prince in his 
place ; Caesar or nothing*. Afterwards Alexander the father, together 
with his son, invited all the Cardinals to a banquet intending- to have 
poisoned them with a drink out of a flaggon prepared for that end ; out of 
which flaggon, unawares, they filled wine to the Pope, and to his son : 
the father died thereof; but the son drank sailed oil, caused himself, with 
his legs upwards, to be hung' up, whereby he voided Ihe poison from him 
again. At last (after he had committed much evil, and many wicked 
deeds) he was taken captive by the King of Castile in Spain ; and as they 
were about to execute him, he cried out, in prison, Mercy, desired first to 
make his confession ; then they caused a Friar to visit him, and to hear his 
confession ; but he murdered the Friar, put on his habit, and so escaped. 
This I have heard at Rome for a most certain truth. Such lives they led ; 
therefore their wickedness was ripe, and must be put to confusion. 

In this our time Pope Loo held a council, in which it was decreed, that 
people from that time should believe the resurrection of the dead ; and 
that no Cardinal should have above five whores ; the like horror was never 
heard before. 

To conclude: None should be made Pope, but an incomparable knave 
and villain. The Bishop of Mentz ought justly at the next election to be 
made Pope; for he deceiveth people and country. The Duke of Bavaria 
said, the Bishop of Mentz weareth a very long gown, and though it went 
as long again, yet the knave would peep out both beneath and above. * 

Whether Peter was the first Pope ? and how Riches, Countries, and 
People came unto the Popes, 

ALL Popish histories say, Peter was the first Pope at Rome ; but it is 
altogether false and feigned. After him (say they) were Lucius, Glelus, 
and Clement, which ruleth one after another; for at that time the church 
was very small, and these three preached only in houses of godly Chris- 
tian?, not in public ; they contemned not the temporal magistrate, in 
process of time the Emperors gave them priviledges chiefly for this cause. 

They found by experience that Italy would not be governed by them ; 
for the Italians can endure no chief head, nor to have peace among them- 
selves ; therefore the Emperors gave it over to the Bishops of Rome, who 
governed all well till Pope Hildebrand came, who joined with the Italians, 
and paid the Germans with ingratitude. For the first fifteen Emperors (of 
"which eight were of the line of Charles the Great, and seven of the Fran- 
conians) were good and honest, andkspt the Italians in subjection. But 
now they have a right block of this Charles, he ean rouse them up with 
his Spaniards, and teach them manners. 

Of Pope Adrian. 

ADRIAN was advanced to be Pope by Emperor Charles, whose tutor 
lie had been ; he governed not long ; for he was of mean parentage, a 
citizen's son at Lovain. 

He caused two cities to be painted upon his table ; the cne, his native, 
city where he was born, the other, Lovain, where he commenced Master 
of Arts : by the first he wrote, I have planted ; by the other, 1 have 
watered* Lut wider the two cities the Emperor was pictured, who an- 

2i 



2&B DR. LUTHER'S FAMILIAR DISCOURSES. 

swered, I give the blessings thereunto (for he made him Pope). Then 
another, with apiece of chalk, wrote underneath, "God did nothing 
here.' , 

Of the Blindness of the Papists, 

THE blindness of the Papists is great and horrible, in that out of the 
Holy Sacrament they have made a sacrifice of reconciliation for the living 
and dead, &c. And although they now would trim and cloak the same, 
as if it were a sacrifice of thanksgiving, yet all the Sophists the Canonists 
School-divines, and Sermonists apparently do disprove them ; neverthe- 
less they are so audacious as to alledge such lies openly. 

How long Popedom shall stand and continue, 

IN the Pope's decrese are many good and profitable sentences taken 
out of the fathers, and by Gratianus collected together. But the Pope 
hath bereaved them of their power and authority, and brought the same 
upon himself, will have power and authority alone to rule and conclude in 
the council how and what he pleaseth, and under the name of God, in- 
croacheth thereupon, whose kingdom shall stand 666 years, according to 
the number of the beast in the Revelation, Chap. xiii. For sorrow of 
heart began soon after Pope Gregory the First. Afterwards the two 
Bishops of Constantinople and of Rome falling into dissention and strife 
about Popedom, until Charles the Great ; then the Romish Pope was ex- 
alted and made lord over all Kings on earth. 

How and hy what means Popedom came up and increased. 
AFTER that the persecution of the church ceased, then presently the 
Popes laid hold on the government, merely out of covetousness and ambi- 
tion. The first was Hildebrand (or rather Hell-brand) ; then they af- 
frighted all people with their Bull, or excommunication, which was so 
fearful a thing, that it descendeth upon the children and posterity; yea, 
servants were forced to take it upon them. The Pope's deceitfal prac- 
tices were very mild, and had a sweet entrance, whereby they sought 
applause and love of the people, f hey liberally promised pardons and re- 
mission of sins, where they never so great and heavy ; yea, although one. 
should have deflowered the Virgin Mary, or crucified Christ, yet the Pope 
could for money, pardon and forgive the same. This power and majesty 
of the Pope's by God was brought to confusion and abolished through my 
pen : for God out of nothing made all things, and is able out of nothing 
to bring all things to confusion. 

Of Popedoms Downfall, 

POPEDOM must needs be brought to the stake, and pay for all. The 
Pope shall be devoured by Friars, his own creatures. Tbe great and in- 
numerable multitude of Monks and Friars (said Cardinal Campeius) pro- 
duce great unhappiness and evil ; for they shake and loosen the fairest 
mortal eh y of Popedom, which with great consideration was erected anct 
pv?' pared. 

I believe indeed that his prophesy is fulfilled, in that the Rat King is 
paid home by his own nation. By divinity he cannot be defended, for it 
.is a very cold argument, that his collegues, the Canonists and shaven crew, 
will in some kind undertake to defend him, by pleading that it has long 
been a custom. How should the Pope be able to censure and judge* 
whereas he hath no skill nor experience in causes belonging to temporal 
government. How foolishly censured he touching matrimonial causes^ 



OF ANTICHRIST. 259 

He hath forbidden his retinue to enter into the state of matrimony, not- 
withstanding- he hath commanded the same to be held and observed for a 
sacrament. But if matrimony were a sacrament, then it could not be by^ 
the Heathen ; for the unbelieving Gentiles have nothing to do with 
sacraments. 

What it teas that startled Popedom, 

IF the Pope had not silenced the Prince Elector of Saxony, with my- 
self, but had condemned Tetzell and Eck, and had suffered me to live at 
quiet, then it had not come thus far ; but he would needs maintain those 
two seducers, thundered and lightened against me, and would throw me 
headlong into hell, Then the truth brake through in such sort that the 
Papists themselves were not well contented with the Pope; and it was 
even right, for no counsel can prevail against the Lord of Hosts. 

The books of Philip Melancthon are now gotten into Italy, and received 
by our adversaries, so that the Pope is more plagued of his own people 
than of us. 

The Cardinal of Camers, in his Vesper-book, fell upon the Pope, and 
got the victory ; he openly disputed at Paris against his power. 

, Of the Pope's Power and Practices, 

IN former time the Pope was very haughty and proud ; he contemned 
every man. His Legate, Cardinal Cajetan, at Augsburgh, said unto me* 
What ? do you think that the Pope careth for Germany ? The least of his 
lingers is more powerful and stronger than all the Princes of the Empire. 
But now seeing the Emperor striveth for him ; he therefore flicth from 
the council, maketh between the Emperor and French King a Twittch- 
inill, without which two he cannot suosist in this dissention. For when 
the Emperor dieth, then the French King will undertake to fall upon the 
Empire, and take it into possession. In the last election he had near 
five voices of the Princes Electors ; if he forsake the Pope, then he will 
call upon the Turk, upon the King of Persia, yea, upon the devil himself 
whom the Pope hath on his side, and before him. He forsaketh not that 
Twittchmill with the Emperor and French King, but will be sure to hold 
with one of them ; but now he is neutral, carrieth on both shoulders. 

A public notary at Rome, named Rote, openly confessed, That only 
gross lies, and common affairs were handled in open court ; but within* 
in the Pope's cabinet-council, were consulted and devised abominable 
practices and enterprises against Kings, Princes, and the Protestant 
state. 

Pope Julius the Second celebrated a fair mass to the devil, on Easter-. 
day, early in the morning, at which time he made a lamentable massa- 
cre and slaughter with the French, wherein twenty thousands of Chris- 
tians were slain. Ah ! the wicked wretches strive not for the church (of 
which they have no care), but only to get wealth and overcome kingdoms 
and countries. 

I hope the legal process of God will proceed against the Pope and hh 
retinue, as it hath began ; for against him. the three first petitions in tie 
Lord's Prayer chiefly are directed. Blasphemed and accused be the 
Pope's name; his kingdom be destroyed and thrown down ; his will be 
hind red and confounded. I hope the number of Friars and Nuus shall no 
more encrease. When the Pope's feet are chopped off, then he must 
creep ; for it cannot long stand as it now standeth. 



260 DR. LUTHER'S FAMILIAR DISCOURSES. 

That the Pope's Knavery and Wickedness cannot sufficiently be 

expresed. 

I WOULD willingly fall upon the Pope's canons and decrees, his patch- 
ed cloak. No base name or stile is bad enough for him ; his great wic- 
kedness and knavery cannot he sounded out nor expressed; therefore Christ 
in one word sheweth it, and calleth him an abomination of desolation that 
standeth on the Holy Mount. And St. Peter displayeth him finely, and 
painleth hivn out in his colours. St. Paul also nameth him an opposer, or 
adversary, that exalteth himself above all that is called God. Daniel like- 
wise prophesied the same, and saith, " He shall he proud, and not regard 
the God of his fathers." 

This we have read and read again, and yet understood nothing thereof. 
But now seeing such abomination is shewed both in God's Word, and 
found out by experience through our wicked lives ; such thoughts do 
arise in me as willingly 1 would not have ; namely, that this acknow- 
ledgment of the Word will fall again, and that the bright shining light of 
the Gospel will be extinguished. We now know he is. properly called the 
Man of Sin ; for the Gospel clearly saith, Christ will come at midnight, 
when neither day nor light will appear. 

Of the Pope's Livings. 

IT is a mere fable, to say that Constantine the Emperor gave to the 
Pope so much living, land, and people as they boast of. But this I read, 
that Constantine gave much alms to the poor, and commanded the Bishops 
to distribute the same, by which means they grew to be great lords. But 
he gave them neither countries nor cities ; therefore the world admireth 
from whence the Popes have gotten such dominions. In former times the 
Popes were not lords over Emperors and Kings, but the Popes were in- 
stituted and ordained by the Emperors. 

Lotharius, the Emperor (a Prince of Saxony), tuakthe power of election 
from the Pope ; for there was a continual strife and dissention in the elec- 
tion. But afterwards they drew it unto them again by deceitful practices, 
insomuch that they were by the Emperors therein confirmed, which was 
first done in the election of Charles the Great, who by reason of succession 
was chosen Emperor. Then for a time the Empire remained by the pos- 
terity iu succession. But when no more were living of that descent, theii 
the Pope took upon him the chusing and electing of an Emperor. After- 
wards came Emperor Otto, who ordained seven Electors (Princes), where- 
by an end was made of that strife and discord. 

Of Constantine' s Donation. 
RESPECTING the donation of Constantine the Emperor, is a great 
lie, through which the Pope will claim the half of the Roman Empire. 
And although it were true and had been done ; yet it was not in the Em- 
peror's power to give, neither ought the Pope to receive it, according to 
Christ's saying, " But it shall not be so with you, Sec." 

iff the State of the Pope with his new-baked Cardinals, and how God 

blessed them. 

THE Pope, in one day, made thirty Cardinals, which were met beyond 
the Tvber, and received in great state by many thousands of horsemen ; 
all the cannon roared for joy in a glorious manner. Then came our Lord 
God also thereunto with thunder and lightning, which so affrighted them 
that (as Pasquillus writeth), in the Church, the little child fell out of the 
arms of God's inctii.tr, and ascended up into Heaven, fearing it should, 



m ANTICHRIST. 201 

with the rest, be made also a Cardinal. On the same day, a priest, say- 
ing mass at the alter, lost the consecrated oblate, and for tear spilt the 
cup, at which accident the Pope cried out aloud, and said, one of these 
Cardinals will prove a poison and pestilence of the Romish stool, which 
accordingly fell out shortly before the Gospel was brought again to light. 

When my first positions concerning indulgences were brought before 
the Pope, he said, a drunken Dutchman wrote them ; when he hath slept 
out his sleep, and is sober again, he will then be of another mind. In 
such sort he contemneth every man. 

How Gerson fell upon Popedom, 

GERSON was the first that began to assault the Pope ; but he was not 
certain of his cause. lie durst not venture to press himself quite through, 
yet he was comfortable to the people, from whence they named him the 
Doctor of Consolation. He was by the Pope excommunicated and damned. 
Cardinal Cajetan, at Augspurg, at the Imperial Diet, Anno 1518, called 
me a Gersonist, because 1 appealed from the Pope to a general, free, 
Christian council. 

Whoso blameth me for giving way and yielding so much to the Pope at 
the first, let him consider in what darkness 1 stuck at that time. Those 
that never were in Popedom do hold that to warn others touching Popedom 
are altogether unnecessary ; but those that have stuck therein do know it 
to be necessary, diligently to put the youth in mind thereof. 

Of the first Chapter of St. Paul to the Romans. 

I believe St. Paul,' in the first chapter to the Romans, wrote a register 
of abominable sins and confusions, more by way of prophecy than history. 
Nov/ the same is fulfilled at Rome. The Pope inakeih Cardinals not in 
vain ; for every one of them hath a yearly income of thirty thousand florins, 
which is given towards the Pallium, to the end the Pope, through money 
and reputation of the Cardinals, may be strengthened and confirmed. 
From hence Daniel saith, the King will govern according to all his will 
and pleasure : for the Cardinals ; in all countries are the pillars of Pope- 
dom ; in Germany we have many Cardinals ; likewise France, Spain, &c. 
Insomuch that the Pope to this day relieth upon his power and sanctity ; 
yea, and that in spite of God Almighty ; how sorely soever his power is 
broken, and his ungodly proceedings discovered and laid open. 

Of the Pope's wicked Practices. 

ANNO 1530, news was sent to Luther out of England, how the Pope 
with money had corrupted the chief of the King's Privy Counsellors, to the 
end they secretly should kill the King (who had separated himself from the 
church), and for their pains would give that kingdom unto them : for one 
of them was of the royal race, and continually about the King's person. 
The Pope boasted that he was heir to that kingdom, by reason it was held 
as from him by right. But the treason being discovered, they were ap- 
prehended and beheaded. 

Of the Papist Practices. 

THE 28th of June 153S, Luther got secret intelligence concerning the 
bloody enterprises of the Papists, and said, the Pope and Papists expect 
the Emperor's coming ; they gather money in all monasteries and bishop- 
ricks to levy soldiers, under a pretence of going against the Turks, but 
they intend to fail upon us on every side. As the Bishop of Mentz lately 



262 DR. LUTHER'S FAMILIAR DISCOURSES. 

said, it is but a little while to their utter destruction, Sec. He intendeth 
not to depart from Mentz until the Emperor cometh, to the end he may 
the sooner set abroach the blood-thirsty vessel. But these practices will 
fail them. God, through his holy angel, will preserve us, and deal with 
them according- to the second Psalm. 

I would desire the world to take notice of this one particular, namely, 
when God-fearing people do earnestly pray, then the stratagems and en- 
terprizes of the worldly-wise are confounded and brought to naught. 

Of the Blindness of the Papists, 

WHEN our Lord God intendeth to plague and punish one, then he 
leaveth him in blindness, insomuch that heregardeth not God's Word, but 
condemneth the same, as the Papists now do. They know that our doc- 
trine is God's word, but they will not allow of this syllogism and conclu- 
sion, when God speaketh, we must hear him : now God speaketh through 
the doctrine of the Gospel ; therefore we must hear him. But the Papists 
(against their own consciences) say, No : we must hear the church. 

Truly the case is very strange ; they yield to both propositions, but they 
will not allow of the consequences, nor permit the conclusions to be right. 

They press through in such a manner, as is written in a decree and 
conclusion of the council of Constniiz : for (say they) although Christ 
speaketh, who is the truth itself, yet notwithstanding an ancient custom 
must be preferred and observed for a law and ordinance. In this sort do 
they solve arguments, and answer, when they intend to wrest and pervert 
the truth. 

If this sin of Antichrist, be not a sin against the Holy Ghost, then I do 
not know how to define and distinguish sins. They sin herein wilfully, 
and maintain the same against the revealed truth of God's Word, in a 
most stubborn and stiff-necked manner. I pray, who would not, in this 
case, resist these devilish and shameless lying lips ? I marvel not thai 
John Huss died so joyfully, seeing he heard of and understood such abomi- 
nable impieties and wickednesses of the Papists. I pray, howholdeth the 
Pope concerning the church ? He buildeth and preserveth her, but only ' 
in an external lustre, pomp, and succession. But we censure and judge 
her according to her essence, as she is in herself and own substance, that 
is according to God's Word and Sacraments. The Pope is reserved for 
God's judgment, therefore only by God's Judgment he shall be destroyed. 
Henry the Eighth, King of England, is now also an enemy to the Pope's 
person, hut not his essence and substance ; he would only kill the body of 
the Pope, but suffer his soul (that is his false doctrine) to live ; the Pope 
can well endure such an enemy ; he hopeth within the space of twenty 
years to recover his rule and government again. But, I fall upon the 
Pope's soul (his doctrine) with God's Word, not regarding his body ; that 
js, his wicked person and kind of life, therefore is Satan so bitter an enemy 
unto us, because we cut the Pope's throat; the same doth also the King 
of Denmark, he aimeth at the essence of Popery. 

Of the Pope's Fall in our Time. 

IT is a great wonder, that in this our time the majesty of the Pope (for 
the most part) is fallen. For all Monarchs, Emperors, Kings, and Prin- 
ces heretofore feared and quaked by reason of the Pope's majesty and 
power, who held them (with a wink) all at his bay ; Done dust so much as 
mutter a word against him. This great god is now fallen ; his own crea- 
tures, (friars and monks) are his enemies, but in that they still continue 
with him ; they do it for the sake of gain, otherwise they would oppose 



OF ANTICHRST. 263 

him more fiercely than we do. His wickedness and knavery is now dis- 
played, it being apparent that he hath sent one hundred and twenty thou- 
sand crowns to levy murtherers and land burners. 

Of the Pope's Croitm. 

THE Pope's crown is named, the kingdom of the world : I have heard 
it credibly reported at Rome, that the same crown is worth more than all 
the Princes of Germany. God placed Popedom in Italy not without cause, 
for the Italians can make many things as if they were real and true, and 
yet in truth are nothing : they have crafty subtle brains. 

If the Pope were the head of the Christian church, then the church 
were a monster with two heads, inasmuch as St. Paul saith, that Christ is 
her head. The Pope may well be (and is) the head of the false church. 

Of comparing the Pope with the Cuckoo, and the Christian Church 

with the Lark. 

WHERE the lark is there the cuckoo desireth also to be, for he thinketh 
his song is a thousand times better than the lark's. Even so, the Pope 
placeth himself in the church, there his song must be heard, wherewith he 
overcroweth the church, yet, like as the cuckoo is good for nothing, 
but in bringing news that summer is at hand, even so the Pope serveth 
for this purpose ; he declareth unto us that the last day of Judgment ap- 
proacheth. The Papists are the scum of all Heretics ; for all other 
Heretics do flatter themselves, yea, would die upon it, that they have the 
very truth. But the Papists do know their cause to be naught, and that 
they be in error : they damn themselves in sinning wilfully against the 
Holy Ghost. They will needs maintain, that the public strumpet of 
Rome is a pure virgin. The bishop of Salzburg said to Phillip Melanc- 
tfron at Augsburgh, What, wilt thou make much disputing ? we know 
very well that we are in the wrong. And when, Anno 1530, he entered 
into discourse with him, touching controversies at the Imperial diet, the 
bishop said, Ye are but few, we are many, it shall be tried which party 
will be able to destroy the other. 

Cardinal Campeius said, Do ye Germans refuse to be under the yoke 
and obedience of the Pope ? Well, (said he) we will cause Germany to 
swim in blood. These cogitations are too high for my reach. The Pope 
and Emperor at this time most certainly have some wicked exploits in 
their minds. 

That the Pope is the Antichrist. 

HEREBY it plainly appeareth that the Pope is the right Antichrist, 
for those that transgress his statutes, are more severely punished, than 
fhey which offended against God's laws and Word. In such sort the Pope 
exalteth himself over and above God. Therefore he is properly called the 
Antichrist, in that he sitteth in the temple and church of God, and exal- 
teth himself Over all that is called God, and that is worshipped. The Turk 
is not the Antichrist, for he sitteth not in God's church ; he is a wicked 
beast, for out of God's church is no Antichrist, but the Pope sitteth in the 
holy church, and taketh upon him the honour and worshipping which is 
4ue to Gpd only ; therefore the Pope is the right Antichrist. 

Of Ordaining of Priests in Popedom. 

IN Popedom they invest the priests, not for the office of preaching aud 
teaching God's Word, but. only to celebrate mass, and to gad about with 
tfce sacrament. For, when a bishop ordaineth one, he saith, Take unt* 



264 dr. luther's familiar discourses. 

thee power to celebrate mass, and to offer for the living and the dead. 
But we ordain priests according to the command of Christ and St. Paul, 
namely, to preach the pure Gospel and God's Word. The Papists in 
their ordinations make no mention of preaching and teaching God's Word, 
therefore their consecrating and ordaining is false and unright, for all 
worshipping which is not ordained of God, nor erected by God's Word 
and command, the same is nothing worth, yea, it is mere idolatry. 

The Simple Aspect of Luther 1 s Person deceived the Pope, 

NEXT unto my just cause the small repute and mean aspect of my per- 
son gave the blow to to the Pope. For when I began to preach and write, 
the Pope scorned and contemned me ; he thought it is but one poor friar, 
what can he do against me ? &c. I have maintained and defended this 
doctrine in Popedom against many Emperors, Kings, and Princes, what 
» then shall this one man do ? &c. But if he had regarded me, he might 
easily have suppressed me in the beginning. 

THE office of St. Peter was not to govern people by force and power, 
but (as he himself saith) " Feed the flock of Christ which is among you, 
taking oversight thereof, not by constraint but willingly ; not for filthy 
lucre, but of a ready mind, neither as being Lords over God's heritage, 
but been samples to the flock". And Christ saith, "Peter, follow me, 
feed my Lambs." But the Pope will be Christ's lieutenant, and pretend 
to follow the steps of St. Peter, and yet he will not serve, nor minister, but 
will be served and ministered unto ; he will be an earthly god, a god of 
this world : he will govern and domineer over all Emperors, Kings, and 
Princes, with great pomp, glory, aud power. Therefore such his power, 
in all equity and justice, ought to be taken from him. 

There are many that think I am too fierce and swift against Popedom ; 
on the contrary,! complain in that I am (alas) too mild ; I wish that 
I could breathe out thunder-claps against Pope and Popedom, and that 
every word were a thunder-bolt. 

A great difference, is between the Apostles and our popish Bishops, for 
the Apostles were great in a general calling, ordained by Christ himself, 
who, without rules and examples, could do and deal as Christ and the 
Holy Ghost instructed them. But the popish Bishops are in a private or 
single calling, who ought to content themselves, and be satisfied with the v 
examples snd rules of holy Scripture. 

Of the Papist's imagined Antichrist. 

IT is an idle dream of the Papists that they entertain of the Antichrist ; 
they suppose that he should be a single person that should govern, scat- 
ter money amongst the people, should do miracles, should carry a fierjr 
oven about him, and should kill the saints, Elias and Enoch. 

Of Pope Clemenfs Enterprises and exploits against the Protestants. 

BEFORE the imperial diet was held at Augspurg, I marked the wick- 
ed enterprises of Pope Clement ; I saw perfectly that he was a man of sin, 
and intended bloody exploits. For, seeing we knew the devil, and what 
his drift is, how then should we know his fairest jewel and member on 
earth, and his resolutions ? The chiefest plot and intent of this Pope hath 
been, and is, by tricks and devices, to instigate the Emperor to leave off, 
and desist from his happy and prosperous success in the wars in Italy, and 
to divert his forces into Germany, and with all his power to fall upon the 
Protestants, and to root us out. 



OF ANTICHRIST. 285 

The Bishop ofMentz bragged that he had a flame of the bush which 
Moses beheld burning. 

At the black star at Compostel in Spain, they shew for a holy relique 
the ensign of victory which Christ had in hell; likewise, they shew his 
crown, the holy Cross, the nails, &c. 

The Holy Relique of the Ass upon ivhieh Christ rode on Palm Sunday 

A Dutchman making his confession to a Mass-priest at Rome, promised 
by an oath, to keep secret whatsoever the Priest should impart uni:o him, 
until he came into Germany ; whereupon the Priest gave him a les; of the 
ass on which Christ rode into Jerusalem, very neatly bound up in a silken 
cloth, and said, this is the holy relique on which the Lord Christ corpo- 
rally did sit, and with his sacred legs touched this asses leg. Then was 
the Dutchman wondrous glad, and carried the said holy relique with him 
into Germany. Now when he came upon the borders, he bragged of his 
holy relique in the presence of four others his comrades, and shewed it 
wnto them, each of them having likewise received from the same Priest 
a leg, and had promised the same secrecy, they saidwith great admiration, 
Lord! had that ass five legs? Hence the Italians do jeer the Dutchmen, 
and hold them for ignorant people, But now, wemark and see their 
knaveries. The Italians are vexed at nothing more than when wedis- 
regard them, like as they do us. A Dutch school-master (to disgrace a 
Friar, who in his sermons rejected all good arts and sciences) gave to his 
school-boys this Latin, a devil, a Friar. 

Of the Pope's Robberies'. 

I believe, that the Pope appointed and ordained the feasts of St. Syl- 
vester, and Thomas of Canterbury, to be celebrated eight days after 
Christmas-day ; because the one brought to the Pope the kingdom of Eng- 
land, the other the Romish Empire 

The Apostle St. Thomas was by the Pope held in no esteem, in com- 
parison ofThomas of Canterbury. For the Pope chiefly aimeth at this ob- 
ject, that he may keep possession of the livings. And at such times when 
the empire fell void, then the Pope always gaped after the same. There- 
fore have I noted and shewn some of the robberies in the Pope's keys, 
which will vex him much ; for his acts and deeds will plainly appear to 
agree with my wcrds. It was high time to have this wickedness discover- 
ed -to the world. 

Of the Papists shameless Lies. 

THE lies of the Papists are so palpable and apparent, that they th4i& 
selves thereof are ashamed. Here is a townsman who the last Lent openly 
dressed, sold, and ate flesh, and as he was cafied in question for the 
Same, he boldly confessed that he had power so to do by virtue of his 
butter-letters of indulgences, which gave full satisfaction to the magistrates. 
The same townsman caused his wife to be buried without vigils and soul- 
masses, pleaded his letters of confession, in which during her life all her 
sins were pardoned and forgiven, therefore vigils and soul-masses were 
altogether needless. 

At Orleans in France was a woman who gave orders that, after her death, 
no vigils nor soul -masses should be celebrated for her ; afterwards she be- 
ing buried in a monastery, the Friars alleged that her ghost, howling and 
crying about, prayed that mass might be celebrated for her ; for she was, 
ki purgatory by reason ©f her sins. At last the knavery and deceit was 



206 DR. LUTHER' FAMILIAR DISCOURSES. 

found out and discovered, being acted by a boy ; who for the same, by the 
King's command, was banished out of the kingdom. To conclude, the. 
Pope's lies are not human, but devilish. 

Of the Pope's Covetousness and Pedlary. 

IN England the Pope receiveth of every one a Peter-penny, that is, a, 
groat, which yearly amounteth to above one hundred and fourscore thou- 
sand pounds sterling. Many of the altarists have scarce twenty shillings 
yearly income ; yet nevertheless they can maintain themselves well by ae* 
cidentals, and peddling markets, as by vigils, soul-massess, and 'the 
like offerings. The Bishop of Mentz to my knowledge hath lost the an- 
nual revenue of 500/. which heretofore he was wont to receive from the 
consistory, for pardoning of whoring and adultery. The same properly 
belongeth to the temporal Princes and Magistrates, who (if they were 
wise) might bring the same to their coffers. As I intended to know also 
the spiritual rights and jurisdictions of the church,I read for that end, Sum- 
mam Angelicam : The name thereof is falsely given ; it ought not to be cal- 
led Angelicalbut Diabolical ; by reason of the exceeding great knavery and 
sophistry that lieth lurking therein, a man can scarce understand nor know 
how to find out the same. All the Pope's rights and jurisdictions are also 
vncertain, and with his devilish lies he jeered and deceived us under the 
colour of the power of the keys. St. Peter, with very fierce words, de$- 
cribeth the Pope, where he saith, they are exercised with covetous prac- 
tices, he speaketh not of humau covetousness. Let us but consider, what 
Pope Urbane the Sixth, Gregory the Ninth, and Bonifacious the Twelfth 
did, before the council was held at Costnitz : for although the Romanists 
in the same council were humbled and scared, yet they recovered again, 
and became haughty, like as know they are startled again and brought 
into Chorum. Tetzel, in his allegations, behaved himself so grossly, 
that they were to be felt; he wrote that indulgences were reconciliations 
between God and mankind ; and although people repented not of their 
sins, yet they were profitable without any sorrow and grief for the same. 

Of the Pope's Keys and Purse whereon he was hanged. 

A picture being brought to Luther, in which the Pope, together with 
Judas the traitor, were hanged on purse awl the Pope's false keys, he 
said, this will vex the Pope horribly, whom Emperors, Kings have wor- 
shiped, and now must be hanged on his false pick-locks ; it will also 
much grieve the Papists, for their consciences will be touched, the acts 
witnessing the Pope's abominable proceedings. Therefore the purse ac- 
cordeth well with the Cardinal's hats and their incomes, for the Pope's co- 
vetousness hath been so gross, that in all Kingdoms he not only raked to 
himself Annates, Palliums, &c. but also sold for money the holy sacra- 
ments, indulgences, fraternities, Christ's blood, matrimony, &c. There- 
fore his purse is filled with robberies, upon which justly ought to be ex- 
claimed, as in the Revelations, " Recompense them as they have done to 
you, and make it double unto them according to their works." Therefore 
seeing the Pope hath damned me, and given me over to the devil, so will 
1, in requital, hang him on his own keys. 

Of the Pope's Abominations in his Decrees. 

IT is abominable that in so many of the Pope's decrees, there is not 

so much as one single sentence of Holy Scripture, or one article 

of the catechism mentioned; for the Pope intended to conduct the 

government of his church in an external way ; therefore his teaching's 



OF ANTICHRIST. 2G7 

were blasphemous,- that a stinking- Friar's hood (being" put upon a dead 
body) certainly procured remission of sins, and of equal value with the 
merits of our blessed Saviour Christ Jesus. This abominable idolatry and 
blaspheming of God was by the Pope not only permitted, but also con- 
-firmed. 

Of the cruel Hatred of the Papists against Luther, 

IT is no marvel, that the Papists hate me so vehemently, for I have 
deserved it well at their hands. Christ more mildly and mannerly reprov- 
ed the Jews, than I the Papists, yet notwithstanding they killed him; 
therefore they justly persecute me according- to their laws and rights ; but 
according to God's laws and will, they shall see him whom they have 
pierced. The Pope killeth and destroy^th the poor married Priests, that 
receive and observe God's Word and statutes, whereas by all their laws 
and rights they are only to be displaced from their offices. Prince George 
in that sort hath banished and driven away from Oshitz ten citizens and 
householders, with twenty-seven children, for the Word's sake, whose 
sighs will cry up into heaven against him, as Jesus Sirach saith, " The 
tears of widows do fall downwards, but nevertheless they ascend upwards" 

That the Papists will endure no Reformation. 

THE Pope with his crew, can in no wise endure a reformation ; the 
very w 7 ord reformation js more hated at Rome than thunder-bohs from 
heaven, or the last day of judgment : as a Cardinal said, let them eat and 
drink and do what they please, but in that they think to reform us, the 
same is in vain ; we will not endure it. Neither will we, that are Pixh 
testants, be satisfied with them, although they administered the sacrament 
in both kinds, and permitted Priests to marry ; But we will also have the 
doctrine of faith pure and unfalsified, and the righteousness that justifieth 
and saveth before God, which expelleth and driveth away all idolatry and 
false-worshipping, which being gone and banished, then the foundation 
on which Popedom is built falleth also. In the mean time the Papists in 
Germany are filled with fear ? for as we returned from the assembly at 
Schmalcalden, the Priests at Erfurt enquired what was there coucluded, 
whether for their ruin or safety ? Phillip Melancthon answered them, and 
said, Remember the example at Augsburgb. The Priests in Franconia make 
to themselves friends of the unrighteous Mammon, that is, they are coiir 
federate with certain Princes, 

In what Points we and the Papists disagree, and wherein we may yield 

unto them. 

AVE will, that the holy sacrament shall be administered in both kinds. 
In like manner it shall be free for Priests to marry, or to forbear. Third- 
ly, we shall and will in no wise suffer ourselves to be bereaved of the ar-? 
tide of justification, " That by faith only in Jesus Christ we are justified 
and saved before God, without any works, merits, and deserts, merely by 
grace and mercy :" The same article, above all other, we must keep and 
preserve pure and unfalsified, if we intend to be saved. As touching the 
private mass, we cannot stop nor hinder it, but must leave it to God, to be 
acted by those over whom we have neither power nor command ; yet, never- 
theless, we shall and wBl openly teach and preach against them, and shew 
that they are abominable blasphemies an4 idolatry. Either, we must go 
together by the ears, or else they, in our countries, must yield unto us in 
that particular : if it cometh to pass, that therein they yield unto us, then 
must we be contented ; for, like as the Christians dealed with the Arians 

2 K 2 



268 DH. LUTHER'S FAMILIAR DISCOURSES. 

and as St. Paul was constrained to carry himself towards the Jews, evesi 
so must we also leave the Papists to their own consciences, and seeing- they 
will not follow us, so we neither can nor will force them, bnt must let 
them go and commit it to God's judgment : and truly, sincerely, and di- 
ligently held unto, and maintain our doctrine, let the same vex, anger, 
and displease whom it will. 

Of the false and blind Doctrine of the Papists, 

THE Papists teach, that a man deservelh grace when he doth what he 
is able to do, and thereby is fitted and prepared to please God and 
to be saved, insomuch that it can be no otherwise. This doctrine 
always hath continued, yea also in the time of that high-enlightened man 
and teacher, Gerson, and hath remained until this ,my time, and there is 
no difference between the same and the doctrine or heresy of Arian, only 
that other words are used. 

Of the Pope's Tyranny, 

OCCAM writeth, that Constantino was the first Christian Emperor : 
for when he had given the kingdom to the Pope, he then by homage of 
the Pope received it again, and so was made Emperor, as by the Pope 
justly confirmed, alleging- that sentence of Christ, " To me is given all 
power in heaven and on earth," &c. 

The Pope drew this Constantino to his own humour, for he would 
needs be Christ's lieutenant. In like manner the Pope roareth in his de- 
crees, and saith. "Whosoever doubteth of any one word or act of the 
Romish church, and believeth not every thing that she saith, the same is 
an heretic." Dr. Wimpling was almost slain, because he doubted whe- 
ther St. Austin had been a Friar or no. In this sort, were we captivated, 
insomuch that we durst not once mutter against the least thing. 

Of the empty Arguments of the Papists, 

WHEREAS the Papists see they have an ill cause, therefore they un- 
dertake and labour to maintain and defend the same with very base argu- 
ments, which cannot endure the proof, and therefore may easily be 
confuted. 

They say, " The praising of any thing is an invocation ; the saints are 
to be praised, therefore they are to be invoked." I answer, no, in no 
wise ; for every praising is not invoking : married people are to be prais- 
ed, but not to be invoked ; for invocation belongeth only to God, and not 
to any creature, neither in heaven nor on earth ; no, not to any angel. 

Moreover, every act of lust and concupiscence, which is done in evil 
desire, is unseemly and against God. Matrimonial actions are accom- 
plished with evil lust and desire, therefore they are unseemly and against 
God, and consequently are sins. 

Answer, Matrimonial actions in themselves are not actions of evil desire 
and lust ; but inasmuch as one married person loyeth another, that is God's 
ordaining, and al though such actions accidently are unclean, by reason of 
original sin, yet notwithstanding of themselves they are pure and clean. 

In like manner, the doctrine of the remission of sins is necessary: in- 
dulgences, pardons, and graces are remissions of sins ; therefore they are 
necessary. 

Answer. The Pope's pardons are not remissions of sins, but are satis- 
factions for remitting of the punishments, which notwithstanding are mere, 
fables and fictions, 






OF ANTICHRIST. 2(39 

Of the Papist.? unsound Reasoning. 
IF we could not convince the Papists by their own books, and with 
living witnesses, then we must be in the wrong', and they in the right. 
But who is able to number all their gross errors ? Scotus (their greatest 
and chiefest sophist) writeth, That a human creature, by his own natural 
strength and free-will, is able to satisfy God and his laws, without the 
assistance of grace of the Holy Ghost, by his own merits, whereby he is 
so prepared, that God giveth him grace, and loveth him ; then afterwards 
follow eth, the merit of deserts, as deserving to be made worthy ; he fur- 
ther saith, If one can love the lesser good, much more can he love the 
greater, which is God. 

Of the Papists' 1 Abominations. 

IN the time of my being at Rome a disputation was openly held (in 
which were thirty learned masters, besides myself) against the Pope's 
power, who boasted, that with his right hand he commanded the angels 
in heaven, but with his left hand he drew souls out of purgatory ; and 
that his person was mixed or mingled with the Godhead. Calixtus dis- 
puted against the same, and shewed. That power was given to the Pope to 
bind and to loose only upon earth. But when the other outragiously op- 
posed him with exceeding great vehemency, then Calixtus concluded that 
he spake it only by way of disputation, and not that he held it to be so. 

For the space of many hundred years there hath not been one Bishop 
that undertook any earnest care of schools, of baptism, and of preaching ; 
for the same had been too great a labour and trouble for them ; such ene- 
mies were they to God. 1 have heard divers learned fathers affirm, that 
the church long since stood in need of a reformation ; but no man hath 
been so bold as to fall upon Popedom ; for the Pope carried this .style, 
touch me not ; therefore every man was silent. Dr. Staupitz said once 
to me, If you meddle with Popedom, you will have the whole world against 
you ; and said further, Yet nevertheless, the church is grounded upon 
blood, and in and with blood must be dewed, sprinkled, and planted. 
Therefore I would wish that all those which intend to preach the Gospel, 
might diligently read the Popish abominations, decrees, and books ; and 
above all things, well and thoroughly consider the horrors of the mass 
(for the sake of which idol, God in justice might have drowned and des- 
stroyed the universal world) to the end their consciences may be armed 
and confirmed against the adversaries and present offences. 

The books of John Capelle (wherein a comparison is made between 
Christ and St. Francis.) Christ, he saith is a figure of St. Francis ; and 
affirmeth, that Christ assigned over to St. Francis the seat of judgment, to 
the end he might save or condemn whom he pleased. 

In a monastery at Luneburg standeth to this day a great altar, wherein 
is carved the birth, and all the miracles of Christ ; also his riding into 
Jerusalem, his imprisonment, passion, death, descending into hell, his re- 
surrection, and ascension. Just by the same is also engraven the birth of 
St. Francis, his miracles, sufferings, death and ascending up info heaven, 
insomuch that they of equal value esteemed the works of St. Francis with 
the wonderful works and passion of our blessed Saviour Christ Jesus, 
which was a great and most abominable blaspheming of God. 

The Pope is a mere scoffer and scorner of God and mankind ; for he 
contemneth and derideth religion, the temporal state and civility : and 
as a proof of the same, his bastard son married the Emperor's daughter, 
and was made a great Prince. The Pope in his heart should have been 
thereof ashamed, if he intended to be held for $ priest. 



270 DR. LUTHER'S FAMILIAR DISCOURSES. 

Of TetzeVs insolent Boldness with his Indulgences, which gave Luther 
occasion to write against the same, 
TETZEL wrote and taught that the Pope's indulgences, or pardons, 
could remit and pardon such sins which one intended and resolved to com- 
mit in future. Also he affirmed, that the cross of indulgence (which the 
Pope had erected and ordained) was of equal power and value with the 
cross of Christ. These, and the like abominations constrained me to 
oppose and write against the same, not for the sake of any one man, nor 
for the sake of any preferment or gain. 

That the Pope is an Heretic, and exalteth himself over and above 

God's Word. 

ST. AUSTIN and others make difference between Heretics. A Schis- 
matic is one that raiseth divisions and dissentions, professeth the true 
faith of the Christian church, but is not at union with her, by reason of 
certain ceremonies and customs ; or he is such an evil and a wicked 
Christian as will hold and observe both the doctrine of faith and cere- 
monies, but therewith will lead an evil life, and walk in a wicked conver- 
sation. But an Heretic is one that produceth false opinions and meanings- 
against the articles of the Christian faith without, yea, against the true 
meaning of holy Scripture, and stubbornly maintaineth and defendeth the 
same. The Papists' do not call me an Heretic, but a Schismatic ; one that 
prepareth discords and strifes. But I say, the Pope is an arch Heretic, 
for he is an adversary to my blessed Saviour Christ ; and so am I to the 
Pope, because he maketh new laws and ordinances according to his 
own will and pleasure, and so directly denieth the everlasting priesthood 
of Christ. 

Let us but mark the two points in his decrees, where, with exceeding 
pompous majesty, he exalteth himself above the holy Scriptures. He is 
content to leave the expounding thereof to the fathers, but the censuring 
of the truth, and right of the same, he reserveth only for the chair of 
Rome. Therefore he dischargeth against me his thunderings and light- 
nings, yea also against his own decrees ; for the Pope himself saith 
(Dist. 8 v a) Justice must give place and yield to the truth ; for that pur- 
pose he produceth the example of King Ezeehias, who brake in pieces the 
brazen serpent which God had commanded to be erected. But the Pope 
dealeth quite contrary to his own laws and decrees ; for now he wiH have, 
that truth must and shall give place to his innumerable and apparent er- 
rors. And indeed it is a grievous case, that the youth have not seen 
such errors, neither have they any knowledge thereof; they think that 
the course of the Gospel hath always stood in the same state and condition 
as now it is taught and preached, If we had held God's Word in due 
honour and reverence, then such abominable errrors and idolatries should 
never have risen nor crept in among us ; therefore (loving brethren) let us 
follow this counsel of God, where he saith, " This is my well-beloved Son, 
hear ye him." Let us live and remain by this sweet son of God, and 
learned Doctor ; and forasmuch as the Pope with his crew, do hate to be 
reformed, let us therefore leave them to their most detestable, wicked, and 
abominable errors and idolatries. 

That Popedom denieth the Power of Godliness. 

POPEDOM hath a very fair and glittering external worshipping : in- 
deed they boast much of God's Word, of faith, of Christ, of the sacraments, 
of love, of hope, &c. But they utterly deny the power and virtue of all 
these ; nay, they teach that which is quite contrary thereunto ; Iheres.. 



OF ANTICHRIST. 271 

fore St. Paul yery well saith, " They deny the power of Godliness ;" he 
doth not say they deny godliness, but they deny the power, strength and 
virtue thereof, by false and superstitious doctrine. 

I (coming 1 from Rome) shewed a table to the Prince Elector of Saxony 
(which he had brought with him) whereon was portraited or painted, how 
the Pope had fooled the whole world with his superstitions and idolatries; 
namely, the little ship of the church (as they term it) which was al- 
most filled with Friars, Monks, and Priests : these directed and cast lines 
and boards out of the ship to those that were dabbling and swimming for 
their lives in the sea : but the Pope, with the Patriarchs, Cardinals and 
Bishops, sat behind, in the end of the ship, over-shadowed and covered 
with the Holy Ghost, looking up towards heaven, whereby and through 
which only, those swimming in the sea, in great danger of their lives, were 
by the waves hoisted up into the ship and saved. 

These and the like fopperies and fooleries we then believed as the arti- 
cles of faith. They blind people, by pretending that they go through 
much tribulation in this world ; whereas they wallow in all the glory, 
pleasures, and delights of the earth. But let them be assured, in about 
two hundred years, that the power of all their abominable blasphemies, 
idolatries, and damnable religion will be broken, if not destroyed. 

And on the contrary, we (who for the sake of confessing God's holy 
Word in truth, are terrified, banished, imprisoned, and slain here on earth 
by that man of sin, and God's enemy, the Antichrist and Pope of Rome), 
at the last day, with unspeakable comfort, shall take possession of the 
fruits of our assured hopes, namely, everlasting consolation joy and sal- 
vation. 

Of the Lasciviousness and Incontinence of the Papists 

PAUL the Third (before he was Pope) had a sister, the same he gave 
to his predecessor, the Pope, for a concubine, and thereby deserved to be 
made a Cardinal ; then he forsook his married wife, of whom he begat a 
Son, who is now a Cardinal. Such confounded pranks have the Popes 
played, as surpass all human thoughts. The Priests were forced to give 
the Pope (as their pander) a florin for every child they begot ; the same 
was called a milk-penny. 

In the council at Lateran, in the year 1515, (which began in the life of 
Pope Julius, and ended under Pope Leo) it was first concluded, that the re- 
surrection of the dead should thenceforth be believed, and that a Cardinal 
lawfully might keep five whores, but not more, to be his chamberlains for 
the accomplishing of his wicked lust, but the same was afterwards altered 
by Pope Leo. Surely some fearful fall and destruction attendeth them, 
and those that undertake to maintain and defend them ; therefore let us 
pray. The suspicions and idolatries in Popedom were such horrible abo- 
minations, that if I had not seen them with mine eyes, but only had read 
thereof, I should never have believed them. 

The Pope placeth his Cardinals in all kingdoms, the same are peevish 
milksops, effeminate, and unlearned ass-heads, they lie lolling in King's 
courts among the ladies and women. The Pope hath possessed all coun- 
tries with Cardinals, and with his papistical Bishops. Germany is taken 
captive with Popish Bishops, for I can make an account of above forty 
bishoprics, besides abbies and cathedrals (which are richer than the bish- 
oprics). Again, there are in Germany but eight-and- twenty principali- 
ties, so that the Popish Bishops are far more rich and powerful than the 
Princes of the Empire. 

Qn a time, the Bishop of Magdeburg (reading by chance in the Bible 



272 DR. LUTHER'S FAMILIAR DISCOURSES. 

of the Prophets) said, can T find nothing in this book but how w« priests 
are railed at ? And indeed, the writings of the Prophets are fierce thun- 
der-bolts against false Prophets and Popish Bishops. 

The Princes of Ihe Empire regard not much, neither do they look 
thereunto, how and after what deceitful manner the Pope devoureth and 
swalloweth up the whole world, according to Daniel's prophecy. 

The Booh of the Birth and Generation of the abominable Desolation of 

Antichrist. 

THE Devil begat Darkness, Darkness begat Ignorance, Ignorance begat 
Error and his brethren ; Error begat Free-will and Presumption, out of 
Self-conceit ; Free-will begat Merit, Merit begat Forgetfulluess of God, 
Forgetfullness begat Transgression, Transgression begat Superstition, Su- 
perstition begat Satisfaction, Satisfaction begat the Mass-offerings, Mass- 
offering begat of Unction the Priest, the Priest of Unction begat Unbelief, 
Unbelief begat King Hypocrisy, Hypocrisy begat Trading with Offerings 
for Gain, Trading for Gain begat Purgatory, Purgatory bpgat the yearly 
solemn Vigils, Yearly Vigils begat Church-livings, Church-livings begat 
Mammon, Mammon begat Swelling Superfluity, Swelling Superfluity begat 
Fulness, Fulness begat Rage, Rage begat Freedom, Freedom begat Rule 
and Dominion, Dominion begat Pomp, Pomp begat Ambition, Ambition 
begat Symony, Symony begat the Pope and his Brethren, about the time 
of the Babylonian Captivity. 

After the Babylonian Captivity, the Pope begat the Mystery of Ini- 
quity ; the Mystery of Iniquity begat Sophistical Divinity, Sophistical Di- 
vinity begat Rejecting of the Holy Scripture, Rejecting of the Holy Scrip- 
ture begat Tyranny, Tyranny begat Slaughtering of the Saints, Slaughter- 
ing of the Saints begat Contemning of God, Contemning of God begat 
Dispensation, Dispensation begat Wilful Sin, Wilful Sin begat Abomi- 
nation, Abomination begat Desolation, Desolation begat Anguish, An- 
guish begat Questioning, Questioning begat Searching out the Grounds 
of Truth, out of which the Desolator, the Pope (called Antichrist), is 
revealed. 

St. Paul complaineth, and saith, " The time will come when they will 
not endure sound doctrine, but after their own lusts shall heap to them- 
selves teachers, having itching ears : And they shall turn away their ears 
from the truth, and shall be turned unto fables," &c. In like manner, St. 
Paul saith, " This know also, that in the last days perilous times shall 
come ; for men shall be lovers of their ownselves, covetous, boasters, 
proud, blasphemers, disobedient to parents, unthankful, unholy without 
natural affection, truce-breakers," &c. 

When first I read these sentences, I never looked towards Rome, but 
thought they had been spoken of the Jews and Turks. 

No man believeth that these words are the words of the Holy 
Ghost, who truly warneth and admonisheth us ; as also St. Peter, 
master-like describeth and painteth out in his Second Epistle, chap. ii. 

That the Popish Church is not the Christian Church. 
WHEN I was at Worms, tbe Bishop of Magdeburg came unto me, and 
said, I know we have an evil cause in hand, and that your doctrine is 
right ; yet for some reasons, best known to ourselves, we neither may nor 
will receive it. In like manner the Cardinal of Saltzburgh said unto me, 
we know, and it is written in our consciences, that Priests justly might 
marry ; and that matrimony is far better than the shameless and wicked 
whoreing which Priests drive and use; yet notwithstanding (saith he), 



OF ANTICHRIST. 273 

we must neither alter nor reform it* fer the Emperor will not suffer Ger- 
many to be disturbed for the conscience sake. 

What is this else but flat contemning of God ? These are devilish 
words ; and God also contemneth and derideth them again ; as we see 
that Emperors, Kings, and Princes, and all the Imperial cities do leave 
and forsake them. 

They can no way defend themselvfs, but only under the name of 
the church ; their raging and tyranny is even against their own con- 
sciences ; for they know well that the church is made subject to God's 
Word, and can be no where but only where Christ is taught and 
preached ; therefore (no thanks unto them) they must confess that our 
doctrine is the doctrine of Christ. The wretches know that Popedom, 
is not God's church; yet they will not hear us, neither will they yield 
nor permit that God is above the church, but that the church is over 
and above God ; therefore Popedom is not the church of God. 

Of the Deceits of the Papists. 

IN the monastery at Isenach standeth an image which T have seen 
when a wealthy person came thither to pray thereunto (being Mary 
with her child), then the child turned away the face from the sinner to 
his mother, as if it refused to give ear to his praying, and therefore 
Was to seek mediation and help of the mother Mary. But if the 
sinner gave liberally to that monastery, then the child turned to him 
again; and if he promised to give more, then the child shewed it- 
self very friendly and loving towards him, and with out-stretched 
arms made over him a cross. But this picture or image was made 
hollow within, and prepared with locks, lines, and screws ; and be- 
hind it stood a knave that drew the lines and screws, and in such 
sort were the people mocked and deceived, who took it to be a mi- 
racle, and to have moved by Divine Providence. 

Of the Popish Mass, and how they now disguise and colour it* 

WE have against us the greatest champions, who intend to op- 
pose our apologies, as Smith, Eck, and Rossloffel. Smith is resolved 
to write against the article of justification: Eck intendeth to main- 
tain and defend Popedom and human traditions ; Rossloffel wilt 
oppose the marrying of Priests, and will defend the invocating of 
dead Saints, They call the mass an offering, or a sacrifice, which 
signifieth a mistery. 

Well let them approach, I will grease their stilts. The wicked 
wretches now recant, and with equivocations and coloured words (which 
they may construe and turn as they please), only to deceive the, 
simple. They now call the mass a mystery, which formerly they never 
would condescend unto ; for hitherto they always called the mass an 
upright and a true sacrifice or offering, which justified, made satis- 
faction, and reconciled ; and have made sale thereof, and thereby 
deceived and cozened people of their money. But now they say it 
is a mystery ; that is a significant sacrifice ; therefore it must needs 
follow, that it is no upright nor true offering: insomuch that the 
common people will no more come on, but will seek for restitution o£ 
the money which formerly they have been cozened out of, seeing it is 
not an upright nor a true offering. 



274 BR. luther's familiar discourses. 

Of Murders acted by the Papists, 

UNDER Pope Leo the Tenth were two Austin Friars, in a monastery 
in Italy, who were were much moved and sorely grieved to see and hear 
how unchristian-like the Papists dealt, both in their lives, conversations 
and doctrine, and in their sermons they mentioned some particulars 
against the Pope : Butbehold, in the night-time two murderers were sent, 
secretly to dispatch them who first cut off their heads, and pulled out 
their tongues. These were the Pope's virtues. 

Of the Heads of St. Peter and Paul. 

WHEN I first came to Rome, they shewed me the heads of St. Peter 
and Paul, carved and cut out i a St. Peter's Church: by which towards 
the rising of the sun, were written these lines, 

For sea I rule the church ; taking, not much amiss, 
The world for sea ; nets, scripture ; man for fish* 

Of the Pillars of Popedom. 

THE Pope is the undoubted and true Antichrist, 1 Tim. iv. His cas- 
tle and fort is the Mass, as Daniel saith, He calleth him a devastor of 
religion, and of house government ; that is, of the true service of God, 
and of matrimony ; nay the Pope hath abolished grace, religion, and 
faith. 

Of the Year Jubilate. 

IN the Old Testament the year Jubilee was the most usual and general 
worshipping observed every fiftieth year : the same hath the Pope imitated 
with the golden gate, for it brought gain and money to the Popes : therefore 
they afterwards changed the fiftieth year into the five and twentieth, then 
to the fifteenth and seventh year, to the end they might fresh and fre- 
quently purchase money, otherwise the time seemed too long for them ; 
and yet the Papists now will be most just. 

Of the Manner of the Oath of such as recant and will desist from 

their Errors. 

I N. N. with mouth and mind do openly confess the holy faith in all 
articles, and in so many as the Christian church hitherto hath held and 
observed, and commanded to be observed. And whereas I have been se- 
duced by and through the Protestant doctrine, in that, contrary to the 
common use and custom of the holy Christian church, 1 have received the 
holy sacrament of the altar under both kinds of bread and wine, whereby 
I have turned myself out of the general Christian faith and obedience, for 
which I am heartily sorry. 

I swear by the true living God, my Creator, and by all the Saints, that 
I nover will cleave to the Protestant heresy, neither in this nor any other 
articles, but will condemn and despise the same as heresies and errors ; 
and now and always I will be he that shall shew dutiful obedience to the 
church. And if in case that hereafter I should again fall into the said 
heresies (from which God preserve me), that as then, and then as now, 
I will consent and truly acknowledge, that I have deserved the sharp 
punishment of the law, which is ordained for such an one to suffer as 



OF ANTICHRIST. 275 

falleth off from the Christian faith ; so help me God, and his holy loving 
Gospel. 

After this Oath taken, then followeth the Popish Bishop's abso- 
lution. 

Of the Wickednesses of the Papists. 

If I had not been a Doctor, Satan had made me work enough. 
It was no slight and easy matter for one to alter the whole religion 
of Popedom, which was so deeply rooted. But I promised and sware 
in baptism, that I would hold by Christ and his Word; that I would 
stedfastly believe in him, and utterly renounce the devil and all his 
lies, And, indeed, the oath which I took in baptism is renewed in 
all my tribulations ; without this I could not have subsisted nor re-» 
sisted my troubles, but they had overwhelmed and made an end of 
me. I would willingly have shewn obedience to the Pope and 
Bishops in any reasonable particular ; but they would have, short and 
round, that I should deny Christ, make God a liar, and sav, the 
Gospel is heresy. 

Of the Papists raging and Persecutions. 

TWO cities in France, over which Sadoletus was set, for the Gos- 
pel's sake, were set on fire and burned down to the ground ; insomuch 
that the sucking infants were not spared : for this cause John Calvin fled 
into Helvetia, and admonished them not to consent unto such abominable 
tyranny, but rather should declare to the King a revocation .of the confer 
eleracy erected between them. 



Reflections on Chap. 23. — -Antichrist must be destroyed with the. 
sword of the Spirit, .and the breath of the Lord's mouth, not by car- 
nal weapons. The clear shining of the Gospel, shall detect the mys- 
tery whereby Antichrist worketh, and lay him naked and discover his 
frauds, by which he deceives the world : the truth shall war, and pre- 
vail against his heresies. The Justice of God shall one day magnify 
itself against that bloody and impious rebel the Pope of Rome, who is the 
true Antichrist, 



2 L 2 



inU tUTHER's FAMILIAR DISCOURSES. 



CHAP. XXIV. 

OF 

HUMAN TRADITIONS. 

Luther* s Discourse of Human Traditions. 

The grievous and detestable ordinance in Popedom sprang up out of 
mere pride, according to the speech of Christ, where he saith, ** They 
bind heavy burdens, and grievous to be born, and lay them on men's 
shoulders, but they themselves will not move them with one of their 
fingers." They press with great power and authority upon that which 
they themselves contemn ; as lately two Frenchmen said, We have seen 
at Rome that not only ou Fridays, but also in the time of Lent, they openly 
eat flesh : if (say they) one did so in France, he must be burned to ashes. 
Such ungodly doings proceed from the Romish chair. 

IT is the devil himself, and all manner of misfortune, that the Papists 
hold the final cause of instituting human traditions, is, that thereby God 
is truly worshipped and served, and that they be necessary to salvation ; 
it is most monstrous ; for although such human traditions were the best 
and most esteemed works of Christianity, which they are not, yet adding 
this thereunto, namely, that they think or hold them necessary to salva- 
tion, or therewith to give God satisfaction for their sins, and so to pur- 
chase grace, then all is spoiled, and their best works are utterly rejected 
of God. 

The like superstition and abomination lay hid in those works which 
they call Works which they had in overplus, and more than they (the 
Friars, Priests, and Nuns) themselves had need of, but sold them to the 
lay -people for money ; as if the Christian church were nothing else but a 
company of shorn and shaved knaves. Wittzell now raileth at me, be- 
cause 1 praise and extol temporal and house government. 

That Ceremonies are the Foundation of Superstition. 

IF we could but preserve the catechism, and set up schools for pos- 
terity, then we had lived well : as for ceremonies, they might go whither 
they would, for they are the touch-powder which give occasion to super- 
stition, in that people think they are necessary to salvation, when they 
are kept and observed : but being omitted, then it is sin. 

Of the Papistical Fasting. 
THE Popish fasting is a right cave of murder, whereby many people 



OF HUMAN TRADITIONS. 4 277 

have been utterly spoiled, in observing the times so strictly, and chiefly 
in eating- one sort of food, insomuch that nature's strength thereby is 
wholly weakened. 

For this cause Gerson, that antient teacher, was constrained at Paris 
to write a book of comfort for troubled and perplexed consciences, to 
the end they might neither be discouraged nor despair. For those that 
fast, do break and spoil themselves, and weaken their strength. Such 
darkness hath been in Popedom, where they neither taught, nor intended 
to teach the Ten Commandments, the Creed, nor the Lord's Prayer. 
That Hypocrisy and feigned Sanctity deceiveth People. 

PEOPLE in Popedom are destroyed through feigned sanctity, hypo- 
crisy, and superstition ; but the Holy Scripture and the office of the Holy 
Ghost is to lay open and discover the same. No logic can teach what 
difi ence is between substantial and accidental holiness. As St. Francis 
once was substantially holy, only by and through the Word of faith, but 
afterwards he was accidentally holy through the hcliness (as they pretended) 
has struck in the Frier's hood, insomuch that he received the same as a 
precious sanctity and holy relique; whereas the hood was no proper ac- 
cidental thing of holiness; but it was even like to one that putteth on a 
fool's csp, which he might well do without. 

Of Saint Bernard's Erections, 

ST. Bernard, was thirty-six years of age, in which time he built and 
erected one hundred and threescore monasteries, and richly provided for 
them with annual revenue. Let us but consider what might belong to 
the maintaining of 160 monasteries. In such sort superstition arose in a 
short time to the highest, insomuch that in the mean time the Gospel went 
a begging. 

That the seeming-holy Workers do invent many new Ceremonies. 

IN the New Testament, and in the Christian church, God's worship 
consisteth in the plain simple truth ; no coloured superstitions nor wor- 
shipping oi idols are therein to be found ; from whence St. John, in his 
Epistle, writeth, there are three that bear witness on earth: (1.) the 
Spirit ; that is, the function of preaching. (2.) Water ; that is, baptism. 
(3.) Blood; that is, the supper of the Lord. But the Pope and his se- 
ducing spirits, do contemn these witnessess, and have invented innu- 
merable worshippings, ceremonies, and offerings, and have prepared Irm 
same out of their own election without God's Word, insomuch that through 
errors the church is expelled out of her Bridegroom's institutions and 
ordinances. 

firemonies, are only middle things, instituted for the end of policy ; 
namely, to observe rules, and that every thing in the church might pro- 
ceed decently and in order, as the law of nature also teacheth, and as we 
behold in the creating of all creatures how fine and orderly God hath 
created them. 

Moreover, Christ saith, " In vain do they serve me, seeing they teach 
such doctrine, which is nothing but commandments of men." And St. 
Paul saith, ' s If either we, or an angel from heaven, should preach, unto you 
any other Gosptl than that which we have preached let hiin be accursed;" 
for tne Gospel teacheth, that for Christ's sake only we are upright, jus- 
tified, and saved before God. 

Of true and upright Christian Fasting. 

LUTHER, received advertisement out of Denmark, that the same King 



278 DR. LUTHER'S FAMILIAR DISCOURSES. 

and the Duke of Holstein had instituted a fast, to be observed three days 
tog-ether, thereby to admonish the people to prayer and peace ; where- 
upon he said, it is a very upright and good course, I would wish that all 
other Kings and Princes did the like : the same is the most external hu- 
miliation, and when we add thereunto the inward humility of the heart, 
as then it is exceeeding good. 



Reflections on Chap. 24.— How r:;y suitable is the reproof of our 
blessed Lord, to all such who contend so m&ch for human traditions and 
neglect his word. " In vain do they worship me, teaching for doctrines 
the commandments of men.'* Mat. 7. 7. 



CHAP. XXV 



P TIE MASS. 



Of the Mass, the Foundation of Popedom. 

POPEDOM, standeth upon the Mass two manner of ways ; First, 
►Spiritually ; for they hold that the Mass is a worshipping of God. Se- 
condly, Corporally ; for Popedom is maintained and preserved, not by 
divine power, but by human and temporal Princes. 

The Mass is the Papist's rock, both spiritually and carnally ; but now 
it is fallen in the spirit, and in due time God will also destroy it corporally, 
or in the flesh. 

1 have seen in Italy, two Mass Priests standing at one altar, the one 
right against the other, celebrating Mass ; the one turned himself towards 
the rising, the other towards the going down of the Sun ; the one read 
the Gospel on this, the other on that side ; they were exceeding expert in 
their trade, thereby seeking only gain and profit. They hold the Mass 
neither for a sacrifice nor sacrament ; they celebrate it only for lucre and 
gain of money, and other profit. These monstrous abominations the 
Pope both saw and heard, yet nothing regarded them. 

Therefore, he must of necessity be either a gross ass, or a carnal devil ; 
an ass, in that he understood not such errors ; a devil, in that he main- 
tained them. 

The corner, or private Mass, since the time of Gregory, now above 800 
years, hath deceived many saints. John Huss was taken captive by that 
deceitful painted stuff. I much wonder how God drew me out of this 
idolatry. Three years since there was here a Morian, who shewed me for 
certain, that in Asia no private Mass was celebrated. I am assured that 
in Armenia, in Ethiopia, India, and the countries towards the East, many 
Christians are still to this day that never heard Mass. In litttle Asia they 
are all under the great Turk. 

The Mass in France was not so highly esteemed as it hath been in Ger- 
many ; for when in the morning one had heard Mass, then he cared few: 



OF THE MASS. 279 

no more how many soever had been held, but passed by them without 
shewing any particular reverence. When the French King- heard Mass, 
he always gave a French crown to the Priest, which he laid upon a book 
that was brought before him. 

The canon in the Mass is pieced and patched up out of many lies. The 
Greeks have it not. When 1 was in Italy, I saw that they at Milan had 
no such canon, and when I offered to celebrate Mass there, they said unto 
me> We are Ambrosians. For they say, that at Milan they had been at 
debate in former time among- themselves, whether they should receive into 
their church the book of Ambrose, or of Gregory, and for that end 
they prayed to God by some miracle to shew the same unto thein. 
Now at night they laid both those books in the church ; in the morning 
they found the book of Ambrose altogether whole and unremoved upon the 
high altar; but the book of Gregory they found torn all in pieces, scat- 
tered up and down in the church. The same they construed after this 
manner ; Ambrose should remain at Milan upon the altar, and Gregory 
should be scattered through the whole world ; insomuch that they of Milan 
do celebrate the Mass otherwise than doth the Romish church. 

The ornaments and gay apparel which is used in Popedom in celebrating 
Mass, and other ceremonies, were partly taken out of Moses, and partly 
from the Heathen. For as the Priests saw that by public shews and pup- 
pet-plays, which were held in the market-places the people were drawn 
away and took delight therein. They were thereby moved to institute 
such manner of shews aud puppet-plays in the churches, thereby to in- 
duce children and unlearned people to go to church, to behold such foppe- 
ries and foolish actions, as those toys which they use on Easter eves, which 
were very pleasing and acceptable unto them, not for devotion's sake, but 
only to delight their foolish fancies. 

As I was a young Friar at Erfurt, and was constrained to go out into 
the villages for puddings and cheeses, I came to a little town where I held 
Mass. Now when I had put on my vestments and trimming, and ap- 
proached before the altar, the Clerk or sexton of the church began mer- 
rily to strike upon the lute the Kirieleison to the Father, whereat 1 scarcely 
could forbear laughing (for I was unaccustomed to such organings), and 
was constrained to direct and tune my Exceeding glory to thee God, 
according to his Kirieleison. 

That the Mass in Popedom is the greatest worshipping, and the chkfest 

good Work. 

I, discoursing much of the mischievous and abominable errors of their 
own proper righteousness (which hath drawn away many people from 
feod's truth) said, the Jews held their offerings, relying on the merits of 
the deed. When a work was accomplished only externally, then they 
thought that thereby sins were reconciled and salisfisd, whereas all their 
offerings and sacrifices ovght to have been signs of thanksgiving. 

Even so is it likewise with the Papists' errors in the Mass, when the 
same is celebrated, then the Mass-Priest (an unlearned ass) presumeth by 
such a work to give full satisfaction for sins. 

At that time I continued my discourse touching the horrible abuses of 
the Mass, which had captivated all people, both Mass-Priests, Standers-by 
and the hearers of the same. When a Priest was silenced from saying 
Mass, that was the highest and severest punishment; for the celebrat- 
ing of Mass was every thing, therefore (said he) it is no marvel that the 
Mass in England cannot be so soon abolished, for it hath a great and glori- 
ous lustre. 



280 DR. LUTHER'S FAMILIAR DISCOURSES. 

Of the first Mass. 
THE Mass was in high esteem ; it brought in much money and gain 
and (indeed) it was a right money-bank with gifts and offerings. When f 
celebrated my first Mass at Erfurt, I was fearfully perplexed, for no faith 
was there ; 1 beheld only the worthiness of my person, as being nd sinner ; 
I stood also in great fear, lest I might leave out something in the Mass 
with crossings and pompous ostentations. 

Whether the Mass be an Offering or Sacrifice , or no. 

THE Papists at the Imperial assembly, dealt with us through threat- 
enings ; they would force us to consent, that the Mass was a sacrificing' 
of the life, to the end they might help themselves only with this word, 
sacrificing, as a cloak of their shame. I would permit the Mass to be a 
sacrifice of praise, if again they would yield and allow, that not only the 
Priest, but also every communicant which received, did offer thanksgiving 
unto God. 
■ / The Mass ought to be abolished, chiefly for two reasons. First ; Be- 
cause natural understanding is able to judge, that it is a dishonest kind of 
trading and gain, namely, to celebrate Mass for a matter of two-pence, or 
to sell it for three halfpence. Secondly : Because according to the Spirit, 
it is judged to be an abominable idolatry, inasmuch as that thereby Christ 
died in vain, seeing they pretend therewith to make full satisfaction for 
sins only for the sake of works accomplished. These two abuses are al- 
together inexcusable, yet nevertheless, all universities have therein con- 
spired, consented, and vowed to maintain and defend the Mass. There- 
fore we neither may nor can agree with the Papists. 'For if they should 
suffer the Mass to fall, and to be abolished, then of necessity they must 
make full restitution of all that with which the Mass, by lies and deceits, 
they have gotten and stolen from Emperors, Kings, Princes, Nobility, and 
from other people. The Mass is a double impiety and abomination ; first, 
it is a divine blaspheming of God ; secondly, a political sin, namely, a de- 
ceit, and a theft. 

That the Mass hy the Italians is the highest Worshipping. 

MANY Italians are well inclined to the Protestant religion. They 
would therewith have been well satisfied, if I had not touched the Mass, 
for to reject the mass they hold most abominable. They depend thereon 
so fast and sure, and are of opinion, that, who had heard Mass, nothing 
evil could happen unto him that day, but was free from all danger; nei- 
ther could he sin in whatsoever he took in hand ; from whence it come to 
pass, that after hearing of Mass, many sins and murders were committed ; 
for in my time (being at Rome) there was one that had sought after his 
enemy two whole years, to be revenged of him, but could not find him 
out ; at last he spied him in that church where he himself had heard 
Mass, and newly was risen from before the altar ; then he presently step- 
ped to him, and stabbed him to death in the church, and fled. My book 
touching the abolishing of the Mass, is written very harshly against the 
adversaries, the [blasphemers. 1 would not that new beginners, nor 
young Christians be offended thereat, for if twenty years ago any should 
have presumed to take from me the Mass, the same should have tugged 
hard before he had got it from me ; for my heart did hang thereon, and i 
did adore it, although now (God be praised) I am of another mind and am 
fully assured, that the foundation and ground of the Mass, and of Popedom, 
is nothing else than merely a whoring trade, and an, abominable extortion 
and idolatry. 



OF PURGATORY. 281 

The Mass cometh of the Hebrew word, Maosim, that is, a collecting 
of alms, a stipend, or a tax for the sake of Priests, or other poor peo- 
ple. The Mass hath devoured infinite sums of money, which for her sake 
have been lost. 



Reflections on Chap. 25 — How different is the celebrating- Mass to 
the plain, pure, and precious simplicity of the Gospel, as delivered in the 
first ages of Christianity in the days of the Apostles ? for instance, in the 
conversion of Lydia, and the Gaoler. Acts 16. 



CHAP. XXVI. 



F PUEGATOEl 



Luther's Discourse of Purgatory . 

AUSTIN, Ambrose, and Hierom, held nothing at all of purgatory 
Gregory (being in the night-time deceived by a vision) taught something 
of purgatory, whereas God openly forbade that we should search out and 
enqnire nothing of spirits, but of Moses and the Prophets. 

Therefore we must neither own nor believe Gregory's opinion concern- 
ing this point; bnt the day of the Lord will shew and declare the same;, 
for as then it will be revealed by fire. 

This sentence (And their works do follow them) must not be understood 
of purgatory, but of the doctrine of good works, or of godly and true 
Christians, and of Heretics. Arius, the Heretic, hath had his judgment 
the fire of faith hath declared it. For the last day will discover and de- 
clare all things. 

To conclude, God hath in his Word lain before us two ways; one, 
which by faith leadeth to salvation ; the other, by unbelief to damnation. 

As for purgatory, no place in Scripture maketh mention thereof, nei- 
ther must we any way allow thereof;: for it darkeneth and undervalued 
the grace, the benefits, and the merits of our blessed sweet Saviour Christ 
Jesus. 

The bounds of purgatory extend not beyond this world ; for here in this 
life the upright, good, and godly Christians are well and soundly scoured 
and purged. 



Reflections on Chap. 26.— Because the name and the doctrine i- 
eontrary to God's Word, we abhor and detest it, as abominable. 

2 M 



'282 'JJR. IDTHEE'S SAMILIAR DISCOURSES. 



CHAP. XXVII. 



OF G'JENEMAIL COUNCILS* 



Whereto Councils are profitable. 

IN the year 1533, the 21st. of March, the Emperor's ambassador 
came to my House at Wittemberg to visit me ; he had commission 
from his master the Emperor, to address himself to the courts of all the 
Princes of the empire. I would not be seen of the ambassador, but ap- 
pointed Doctor Houseman to confer with him. He asked the ambassador 
where his Imperial Majesty was ? The ambassador answered, at Mantua, 
where, for a long" time, he hath been dealing with the Pope about hold- 
ing a general council ; but the Pope (said he), by deferring and delays, 
much excuseth himself; insomuch that when the Emperor put it home 
unto him, pressed and desired that a general free council might be ap- 
pointed and proclaimed, then the Pope secretly departed from Mantua, 
and left the Emperor there. 

When Dr. Houseman made this the Ambassador's speech known to 
me I said, the Pope is a knave and a wicked wretch ; I have always 
hoped for a council, not that our doctrine therein should be continued and 
confirmed (for the same is given and confirmed already by another coun- 
cil, namely, by God himself), but only that thereby an union and a re- 
formation might be made concerning ceremonies ; but I see there will be 
nothing done. Therefore let no man be so foolish as to put the people in 
hope of a council : God's Word shall be the ground of our faith, whereon 
we must and will depend. , Moreover it is very uncertain with a council ; 
how many hundred thousands of people in the mean time do die before a 
council is held ? Therefore we should lead the people to God's Word and 
Will, and not depend on councils. 

Even in the self same year 1533, the Emperor sent his Ambassador to 
John Frederick, Prince Elector of Saxony, to set on and to further a 
council. His Highness answered the Ambassador, and said, I am willing 
and desirous that a free general Christian council might.be called and held, 
and will be content also to appear thereat, either myself in person, or by 
my Ambassador and council, so far that they might sufficiently be secured 
by convoys and safe-conduct. 

At that time I discoursed with Phillip Melancthon, sighed and 
complained concerning future dangerous times, in which there will be 
mauy masters that will work confusion. None will give ear nor hearken 
to the other, every one will be a Rabbi, from whence great offences will 
proceed, Osiander and Grickle will do much mischief, therefore it were 
best to be by a council prevented. But the Papists will not hearken to 
the calling of a council ; they shun and fear (like bats) to come into the 
light, for their cause is naught, and they have evil consciences. 



0¥ GENERAL COUNCILS. 283 

Then Philip Melancthon with great grief said, The Pope will never be 
brought to yield to the calling- of a general council ; he useth only craft, 
deceit, and power against us. Bishop Nicholas of Schonburgh wrote to 
the Pope, advised, and with all diligence desired him, to go seriously 
about the business of the church, and not to use his authority and power 
against the Germans ; for they are such people as will not yield (having a 
just and upright cause), neither are they to be broken nor overcome by 
any subtilty nor power, &c. But the Pope contemned that Bishop's good 
and Christian advice. 

I could wish, that the Princes and States of the Empire would make 
an assembly, and hold a council and an union both in doctrine and cere- 
monies, so that every one might not break in and run on with such in- 
solency and presumption, according to his own brains (as already is begun) 
whereby many good hearts are offended. Truly (saidMelancthon) the church 
hath a very lamentable aspect, which lieth hid under such great weakness 
and offences. 

Of an humble Letter which the Pope and his Cardinals wrote to one of 
King Ferdinand' s Chaplains. 

IN the year 1534, the Pope and Cardinals wrote a letter to Simon 
Nausea, Chaplain to King Ferdinand, in which they humbled themselves 
exceedingly, and admonished him to be a means, by the King his master, 
to further the assembling of a council ; therein also complaining of me 
and of the Protestants, as those which hindered the same. This letter 
being sent unto me by Nausea to peruse, after the reading of which, 
I said, They are not in earnest, they will have no council except 
we be rooted out and destroyed. In former time the Cardinals would not 
have so much as looked upon so mean a man as Nausea is, much less 
would they have esteemed him worthy of their writing unto. But now 
they must honour him, because their consciences do accuse and prick 
them ; now they must pay for that which they have done to Christ. 

Lord God ! righteous art thou, and thy judgments are just. Thy 
Name, and not ours, be sanctified and praised. 

Of the Pope's Boasting, 

THE Pope stileth himself a Bishop of the Catholick church, which 
title he never dared to take upon him before ; for at the time when ihe 
Council of Nice was held, then there was no Pope at all. The church at 
that time was divided into three parts ; First, into Ethiopia, in the land 
of the Moorians. Secondly, into Syria, to which Antioch belonged, The 
third was Rome, with her appertaining sects. In this manner they 
swarmed soon after the Apostles time : instituted and ordained three sorts 
of councils ; First, a General ; Second, a Provincial ; Third, an Epis-> 
copal ; that is, that in every Bishoprick a council should be held, so far 
as the jurisdiction thereof reached. 

Of the consulting ofa^ Conncil at Saltzburg, and what happened there. 

THE Archbishop of Saltzburg caused many Bishops, and 800 spiri- 
tual person, to be assembled ; and as in the church they consulted about a 
council, they were fearfully driven away and scattered by a mighty tem- 
pest of lightning and thunder. Afterwards the second consultation was 
held in the castle : then again, being the third time assembled together, 
they were separated by fearful thunderings, that one ran this way, another 
that way, and so departed without any further consultation. The Pope 
will needs build up the church, out of accidental things, which have u© 

2M2 



284 dr. luther's familiar discourses. 

constant nor sure ground : namely, out of an external aspect and suc- 
cession. But we, on the contrary, do build the church upon the true 
foundation ; namely, upon God's Word and Sacraments, and also censure 
her accordingly. 

Although the Pope should hold a council, yet he would bind and 
oblige Kings and Princes, by oath, to direct themselves according to his 
conclusions, and to hold with the Romish church. Surely the Pope is 
reserved for God's judgment, who in the end, without all mercy, will do 
execution upon him ; God's Word now hath strangled him. 

Of four principal Councils, 

SINCE the time of the Apostles, thereescore general and provincial 
councils have been held, among which only four were worthy of praise : 
two of them maintained and defended the Trinity and Godhead of Christ, 
as that of Nice, and of Constantinople ; the other two, namely, the 
Council at Ephesus, and of Calcedon, maintained Christ's humanity. 

In the Councii.of Nice, nothing is written nor mentioned of the Pope or 
Bishop of Rome, that any such had been there, only one, named Ozias, 
Bishop of Cordua in Spain, was present therer The other Bishops came 
thither from the churches in the East, as, out of Grecia, Little Asia, 
Egypt, Africa, &c. 

Ah, Lord God! to what end are the councils and conventions of 
Bishops, but merely for honour and ambition, wherein they are at discord 
and variance about titles, honours, precedency of places, and other base 
and childish fopperies ? Let us consider what hath been handled in 
councils for the space of three hundred years ; only outward and external 
things and ceremonies, nothing at all touching true divine doctrine, up- 
right worshipping of God, and faith. 

What Councils ought to Order. 

IN the year 1539, the 27th of January, a book was sent to me, intitul- 
ed, Liber Conciliorum, which with great diligence and pains, was col- 
lected together : after the reading of which, I said, this book will de- 
fend and maintain the Pope ; whereas in his own decrees, innumerable 
canons are quite against him and this book. And besides, councils 
have no power to make and ordain laws and ordinances in the church, 
what are to be taught and to be believed, nor concerning good works ; for 
they have been and are already taught and confirmed. But councils have 
power to make ordinances only concerning external things, customs, and 
ceremonies ; and yet no further neither, than so much as may concern 
persons, places, and times. When the same do cease and are no more, 
as then such ordinances do also cease, are exterminated and abolished. 

The Romish laws are now dead and gone, by reason Rome is not now, 
but hath been ; for now it is another place. In like manner the decrees 
and ordinances of councils are now no more of value, by reason it is now 
and another time. As St. Paul saith, "Why, as though living in the 
world, are ye subject to ordinances ? (touch not, taste not, handle not, 
which all are to perish with the using) after the commandments of men." 
" Which things have indeed a shew of wisdom in will-worship and humi- 
lity, and neglecting of the body, not in any honour to the satisfying of 
the flesh. 

Therefore such decrees and statutes bind not the consciences which do 
aim and are directed at persons, times, and places ; for like as these three 
(persons, times, and places) do cease and are changed, even so likewise 
such ordinances do cease and are altered. Such doctrine out of a mortal 



OF GENERAL COUNCILS. 28} 

human creature will make an immortal ; like as they name the Pope an 
earthly god ; and indeed very proper and fitly ; for (in truth) all his laws, 
rights, decrees, and ordinances do savor and taste of terrestrial, and not of 
celestial things. 

Of comparing God's Word with the Writings of the Fathers. 

WHEN God's Word is by the Fathers expounded, construed, and glos- 
sed, then, in my judgment it is even like to one that straineth milk 
through a coal-sack, which must needs spoil and make the milk black ; 
even so likewise God's Word of itself is sufficiently pure, clean, bright, 
and clear, But through the doctrines, books, and writings of the fathers 
it is very sorely darkened, falsified, and spoiled. 

Of the Council of Nice. 

THE Council of Nice, held after the Apostles time, was the very best 
and purest; but soon after, in the time of the Emperor Constantine, it 
was weakened by the Arians ; for at that time, out of dissembling hearts, 
they craftily subscribed that they concurred in one opinion with the true 
and upright Catholic teachers, which in truth was nothing so ; whereof 
ensued a great dissention ; as St. Paul saith, "There must be also here- 
sies among you, that they which are approved may be made manifest." 

Now seeing' that heresies'are already come while we yet live, what will 
they be when we are dead, and have laid our heads in the dust ? As 
Moses saith, "From the day that I have learned to know you, ye have 
always been opposite ; what will ye not do, then, after my death ?" Let 
us therefore watch and pray, it is high time and needful. 

That the Pope will be over and above a Council. 

THE Papists highly extol the Four Councils, and do compare them with 
the Four Evangelists ; with such false and deceitful boasting they intend 
to strengthen and confirm their authority and power, Afterward they 
exalted themselves above the councils. In the council at Costnitz it was 
concluded, that the council is above the Pope : therefore at that time 
they deposed three Popes, and elected a fourth. There was one named 
Decius, an excellent lawyer, who in our time was banished out of Italy 
by the Pope, because he disputed and taught, that a council was over 
and above the Pope. 

The Papists earnestly seek not that the Church might be Reformed 
but Suppressed. 

THE assembly which in the year 1532 was appointed to meet at Nuren- 
berg, gave to me no content at all ; I said, The Papists go craftily 
about, and endeavour to suppress us ; they intend that a reformation 
should be made, that will in no way suit us to give way to, or to give up 
any thing that we openly confessed and published at Augsburgh and Sch- 
malkelden ; for if, for the sake of outward peace, we should enter into 
an accord with the Papists, then we should make the pure doctrine of our 
church to be suspected and doubted. no, no such agreements for me. 
If Emperor Charles would appoint a national conncil, then there were 
some hope ; but he will not go on : the Papists will not yield, but will 
sit alone therein, and have power to determine and conclude. Therefore, 
by my consent (if it so falleth out), we will all arise and leave them sitting 
alone : for the Pope shall have no authority nor power over us and our 
doctrine. We need no council for the sake of God's Word, for that is 
sure enough, and therefore we want not to go to council. We can well ap- 



286 DR. LUTHER'S FAMILIAR DISCOURSES. 

point and order fasting's and such like things without a council ; hut yet 
without ensnaring of the consciences ; those shall be at liberty, and not 
troubled therewith, nor tied thereon. Christ did not institute and com- 
mand fastings with laws, but saith, " When the bridegroom shall be 
taken from them, then they shall fast." Also he saith, " Go sell all what 
thou hast, &c. as then fasting will follow thereupon. 

Of Luther's Speech with the Pope's Legate Paulus Vergerius, touch" 

ing a Council. 

ANNO 1533, Paulus Vergerius, the Pope's Legate, came to Witten- 
burg to cite me to the council : I said unto him, I will be there, God 
willing ; but ye Papists labour in vain, ye strangle yourselves with your 
exploits and devices ; for although ye hold a council, yet ye treat nothing 
of wholesome doctrine, nothing of the sacraments, nothing of faith which 
only justineth and saveth, nothing of good works which God hath com- 
manded, nor nothing of an honest kind of life and godly conversation ; 
but ye only treat of ridiculous and childish toys, namely, what long 
gowns and garments the spiritual persons shall wear, how broad the 
girdles must be, how big and broad their bald crowns must be shorn, 
bow and after what sort Friars and Nuns must be reformed and more 
strictly kept ; ye treat also of the differences of meat and drink, and such 
like foolish fopperies. When I had ended this my speech, the Pope's 
Legate turned himself from me towards his adjuncts, which were joined 
in commission with him, and said, Truly this man hitteth the nail right 
on the head concerning the whole principal dealings and proceedings. 
When the Legate had taken his leave of me and was gone, then, I con- 
tinued my discourse and said ; Ah, loving Lord God ! the Papists des- 
pair of their enterprises, practices, and councils, for they see and feel 
that Germany (which now, God be praised, hath her eyes opened, and is 
enlightened through the Gospel) will henceforward do no more what for- 
merly, through superstition and idolatry, it hath been bewitched and be- 
fooled to do and suffer : German}?: will now no more be cozened and 
deceived, neither by Imperial Diets, nor with councils, be they never so 
wise and crafty. The Almighty God preserve what he hath wrought in 
us; the cause is his and not ours ; God grant that we may be truly 
thankful for this his revelation, The Pope, by this his Legate, hath 
promised to give the Emperor one hundred thousand crowns, in pretence 
as against the Turks ; this may be called, corning to catch birds. Th« 
Papists (if a council be held) will still maintain and keep their idolatries 
and superstitions : therefore it is highly necessary that we watch and 
pray to God, to further the course of the Gospel, that it may bring much 
fruit, and to preserve his church, to the end that both with mouth and 
manner of living we may from our hearts confess the clear light of the 
Gospel. Will the Papists press and force the people to errors and to con- 
trained worshippings ? Then (indeed) they shall be driven by tyranny to 
superstitious honesty, which cannot long subsist nor endure. 

That the Pope will not endure an upright CounciL 

THE Italians and Walloons are so stiff-necked and proud, that they 
will by the Germans not be reformed, no not although they be convinced 
with the clear truth of God's Word. I have thought oftentimes with my- 
self, how we might by a council, in some measure, come to an agree- 
ment between us, but I see no means can be found. For if the Pope 
should acknowledge that he had failed but in the least article, and should 
subject himself under a council iu his very gross and feeling errors, then 



OF GENERAL COUNCILS. 287 

|ie hath lost his authority and power ; for he braggeth and boasteth, that 
he i% the church's head, to whom all the members must shew and yield 
obedience ; from hence proceeded the complaint in the council at Cost- 
nitz, and therefore that council set itself over and above the Pope, yea 
also, and deposed him. Wherefore, if the Papists should give place to 
us, and yield in the least article, then the hoop in the garland were quite 
broken in sunder ; then all the world would cry out and say, Hath it not 
been constantly affirmed that the Pope is the head of the church and can- 
not err? How then cometh he now to acknowledge his errors, &c. As 
Sylvester Prieras, Master of the Holy Palace, intended to affright me 
with this thunderbolt, and said, Whosoever he be that doubteth of any 
one word or act of the Romish church, the same is an heretic. 

At that time I was yet weak, and was afraid to touch the Pope, I esteemed 
greatly of such arguments, and held them in honour and great reverence. 
But now I am better taught, I will now write concerning councils, and 
will advise the Emperor not to leave to the Pope free power and authority 
to appoint, to order and conclude what he pleaseth : as then we may best 
come to the business. 

When and at what Time the upright Council is to be held, 

I at that time asked the Cardinal, When the Pope would convoke 
the Council ? He answered, The council shall begin on the day 
of All Saints. I thought as much, that it would not be before the. last 
day, nor until our Lord God himself holdeth a council ; understanding 
that the right day of All Saints is the last day, when all the saints 
shall arise from the dead, and with Christ shall enter into everlasting 
life. 

How a Council ought to be handled 

IN a council, ought to be two manner of voices ; the first they call, 
A voice of consultation or deliberation ; that is, when they consult 
and discourse concerning affairs; the same is common to all Kings 
Princes and Doctors, that every one delivereth his mind and opinion. 
The second they call a deciding voice ; when they conclude what is to be 
believed and done. But this voice the Pope and certain of his Car- 
dinals have usurped ; for they decide and conclude what they will and 
please. 

I doubt we shall never come so near together as we were at Augsburgh, 
Anno 1530. These times are abominable, and they will proceed to the 
cross and persecution, to the end we may thereby be humbled, and not 
grow haughty and proud. But our Saviour Christ will be with us to 
the end. If the Emperor despaireth of a council, and seeth that it 
goeth not forward, then it is like, he will assemble and hold an Impe- 
rial Diet, and it may be, he will not call our Princes thereunto, but 
will condemn them as disobedient, and will himself do execution upon 
them. But if he openly undertaketh to maintain the Pope's villainies, 
then he will be a most unfortunate Prince. As then the Emperor will 
loose the good will and affections of all the Germans ; for he hath 
already dealt very evil with them. : They will not receive him 
with such humility as heretofore. And although he raiseth an army of 
Spaniards, yet he shall not easily force Germany and bring it under his 
yoke. Hitherto he hath overcome them with his goodness, but the cruelty 
and tyranny of the Spaniards is insufferable ; neither will our Princes 
^give assistance to him against the Turks, but will say, Ca?sar, give us 



288 DR. LUTHER'S FAMILIAR DISCOURSES. 

peace. Therefore a great insurrection and tumult is to be feared: God 
divert it from us. Let us diligently pray, God (doubtless) hath some great 
matter in hand, and will suffer the punishment to proceed if we repent not, 
Mark how the authority, power, and reputation of the Pope was weak- 
ened in the council at Costnitz, which deposed three Popes, and ordained 
that a council should be over and above the Pope : insomuch that never 
since the Pope hath had any longing after a council. Therefore for the 
space of one hundred and twenty years, the Papists have laboured with 
highest diligence to exalt the Pope's power and authority above a council, 
which heloatheth and shunneth, as the devil flieth from holy-water; and 
unless the Emperor and Princes do convene a council, there is no hope at 
all of any to be held. For Popedom falleth very sorely, and by degrees 
inclineth to confusion. Four kingdoms in Europe are already fallen from 
Popedom, namely, England, Germany, Hungary, and Denmark, the other 
hold but slenderly; for whereas ,the protectors of the Pope have swallowed 
up the thunderings and lightenings of the bulls in his decrees, so will they 
also strip and flay Popedom, and draw the skin over the ears. Like as 
now the King of England doth, and rendeth the church-livings to him- 
self, and will not permit that money for Annats, Pallias, &c. shall be 
carried away to Rome, so that the Pope is like to lose both money and 
power. I am heartily glad that the same King proceedeth therein so so- 
berly, and that he useth not thereunto the sword nor wars, as is done in 
Bohemia, but goeth on peaceably. 

Of the Right Use of a Council. 

A COUNCIL should be a purgatory ; it should purge, cleanse, and re- 
form the Church. And when new errors and heresies break and press in 
then to confirm, to strengthen and preserve pure doctrine ; to resist, hin- 
der, and quench new fires, and condemn false doctrine. But the Pope 
would have a council so qualified, and to be held, that he daily might 
make and heap new decrees, new orders and statutes touching good 
works, &c. . but what better good works can we learn and find, than 
those which God himself hath set down and charged in the Ten Com- 
mandments ? 

Which is the Upright and True Council. 

NOW at this time is an upright council; for Christ is precedent, 
and chief ruler therein ; the angels are the assemblies, assistants, and 
benchers ; we are accused therein and indited, but, through God's Word 
and promise, we plead, Not guilty. 

Of a Council propounded and declared by the Pope's Legate to John 
Frederic, Prince Elector of Saxony, touching which, the said Prince 
desired Luther's Consideration and Advice. 

MOST gracious Prince, so much as I understand, I hold, that it otherwise 
will not seem fitting and expedient, but that we consent to appear, yet 
with assurance of a free safe conduct, and withal to protest, that we 
therein will not be tied and obliged by articles, as heretofore hath been 
required ; for although we should refuse a council, yet nevertheless we 
must stand in the same danger wherein we now are, and we should also 
thereby procure more bitterness of other nations against us, as if we shun- 
ned and feared a council. Moreover, our refusal therein would also hin- 
der that good which other nations do hope for and expect ; all other na- 
tions now looking upon us in these parts. Likewise the Pope will take his 



OF GENERAL COUNCIL?, 289 

advantage of us ; notwithstanding our refusal, he will conscribe a council, 
and will cite us thereunto, which would appear far more disgraceful to 
this doctrine, if in case we should shun the acknowldgement thereof. 
Therefore, better it were that we offered ourselves now to appear. And 
when we come to the council, if as then we may obtain a light and an easy 
proceeding (as is promised,) so shall we be well satisfied ; but if the same 
be not obtained, then we have so much the better excuse. We may also 
justly shew, why we refuse to be bound and obliged ; for the Pope saith, 
he will hold a council according to the custom of the church in former 
times. Now the custom and manner held in these times, is far diiTerent 
from that which hath been held and observed in the ancient councils. For 
then they were compelled to judge according to God's Word, as is to be 
seen in the Acts of the- Apostles, and which is worthy of all praise. But 
afterwards in Popedom, they observed far another manner ; they judged 
according to their own constitutions and proper power, as plainly ap- 
peareth. 

Now it is apparently known that we oppose and fight against the 
constitutions which are opposite to God's Word, therefore this cause 
in no wise may be censured according to the Pope's constitutions, es- 
pecially as our adversaries, the Papists, do boast that their doctrine 
and constitutions are upright, and grounded on God's Word. And 
besides, this practice of binding and obliging is a new custom, only used 
now to hinder the council, and to give occasion unto us to refuse a 
council. 

Lastly, I hold it good and fitting diligently to admonish the Imperial 
Majesty that he would consider how the Empire is inclined to hold a 
general and free council, which the high necessity of the whole Chris- 
tian world requireth. Therefore that his majesty would labour in the 
cause, and aim at that scope, that the proceeding may be orderly 
heard, as the cause requireth; if otherwise his Majesty intendeth to do 
any good. 



Reflections on Chap. 27. — *' There are many devices in a man's, 
heart, but the counsel of the Lord shall stand." Prov. xix. 21. 



2N 



2£0 DR. LJJTHER's friMILIAR DISCOURSES. 



CHAP. XXVIII. 

OF 

IMPERIAL ©IET 



Of Imperial Diets and Assemblies in Causes of Religion. 

IN the year 1518, the 9th of July, when I was cited and summoned, 
I came and appeared : Frederick Prince Elector of Saxony having- ap- 
pointed me a great and strong convoy and safe-conduct ; I was warned in 
any case not to have conversation with the Italians, nor to repose any 
trust or confidence in them. I was three whole days in Augsburgh with- 
out the Emperor's safe-conduct. In the mean time, an Italian came unto 
me, and carried me to the Cardinal Cajetan ; and by the way he earnestly 
persuaded me to revoke and recant ! \ should (said he) need to speak but 
only one word before the Cardinal, namely, I recal ; as then the Cardinal 
would recommend me to the Pope's favour : so that with honour I might 
return safely again to my master, the Prince Elector, After three days 
the Bishop of Tryer came, who, in the Emperor's name, shewed and de- 
clared to the Cardinal my safe-conduct. Then I went unto him in all 
humility, fell down first upon my knees, secondly, all along upon the 
ground : thirdly, when I had remained awhile so lying, then the Cardinal 
j(three times) bade me arise ; whereupon 1 stood up. This pleased him 
well, hoping- 1 would consider, and better bethink myself. 

The next day, when Icame before him again, and would revoke nothing 
at all, then he said unto me, What ? thinkest thou that the Pope carelli 
for Germany ? or dost thou think that the Princes will raise arms and 
armies to maintain and defend thee ? O, no ; where wilt thou remain in 
safety ? I said under Heaven. After this the Pope humbled himself, and 
wrote to our church, yea, he wrote even to the Prince Elector's chaplain, 
and to one of his counsellors, (Spalatine and Pfeffinger) that they would 
surrender me into his hands, and procure that his pleasure and command 
might be put in execution. And the Pope wrote also to the Prince Elec- 
tor himself after the following manner : 

'• Although, as touching thy person, thou art to me unknown, yet I 
have seen thy father (Prince Ernestus) at Rome, who was altogether an 
obedient son to the church ; he visited and frequented our religion with 
great devotion, and held the same in highest honour. I wish and would 
that thy illustrious serenity would also tread in his footsteps, &c." 

But tha Prince Elector well marked the Pope's unaccustomed humility 



OF IMPERIAL DIETS. 201 

.and his evil conscience ; he was also acquainted with the power and ope- 
ration of the holy Scriptures. Therefore he remained where he was, and 
returned thanks to the Pope for his affection towards him. 

My books and resolutions in a short time went, yea, flew throughout 
Europe, (the fourth part of the world) ; therefore the Prince Elector was 
confirmed and strengthened, insomuch that he utterly refused to execute 
the Pope's commands, but subjected himself under the acknowledgment of 
the Scriptures. 

If the Cardinal had handled me with more discretion at Augsburgh, and. 
had dealt kindly with me when 1 fell at his feet, then it had never come, 
thus far; for at that time I saw very few of the Pope's errors which now 
I see ; had he been silent, so had i lightly held my peace, The stile and 
custom of the Romish court in a dark and confused state, was this : that 
the Pope said, We by papal power do take these causes unto us, we quench 
them out and destroy them. 1 am persuaded that the Pope willingly would 
give three Cardinals, on condition, that it were still in that vessel wherein 
it was before he began to meddle with me. 

Of Luther's Journey and Proceedings at the Imperial Diet at Worms, 

Anno 1520. 
ON Tuesday in the passion week I was cited by the herald to appear at 
the Diet; he brought with him a safe-conduct from the Emperor and 
many other Princes (but the safe-conduct was soon broken, even the next 
day (Wednesday), at Worms, where I w 7 as condemned, and my books 
burned). Now, when I came to Erfurt, I received intelligence that I was 
cast and condemned at Worms, yea, and that in all cities and places there- 
about it was published and spread abroad ; insomuch that the herald asked 
me, Whether I meant to go to Worms, or no ? 

Although I was somewhat astonished at the news, yet I answered the 
herald, and said, Although in Worms there were as many devils as there 
are tiles on the houses, yet, God willing, I will go thither. 

'When I came to Oppenheim, in the Palatinate, not far from Worms, 
Bucer came unto me, and dissuaded me from entering into the town ; 
for (said he) Sglapion the Emperor's confessor had been with him, and 
had entreated him to warn me not to go thither, for I should be burned ; 
but rather that I should go to a gentleman there near at hand, Francis 
Von Sickingen, and remain with him, who willingly would receive and en- 
tertain me. This plot the wicked wretches had devised against me, to the 
end I should not appear ; for if I had contracted the time, and staid away 
three days, then my safe-conduct had been expired, and then they would 
have locked the town gates, and without hearing, 1 should have been con- 
demned and made away. But I went on in all simplicity and when I saw 
the city, I wrote presently to Spalatine, and gave him notice of my com- 
ing, anddesired to know where 1 should be lodged. Then they all wondered at 
my coming, which was so far from their expectation ; for they verily thought 
I would have staid away, as scared through their threatenings. There 
were two worthy gentlemen (John Von Hirshfield, and St. John Schott) 
who received me by the Prince Elector's command, and brought me to 
their lodging. 

No Prince came unto me but only Earls and gentlemen, who earnestly 
looked upon me, and who had exhibited four hundred articles to his Impe- 
rial Majesty against those of the spirituality, and desired a redress and a re- 
moving of those their grievances; otherwise tbey themselves should be con- 
strained to remedy the same; from all which grievances they are now deli- 
vered through the Gospel, which I (God be praised) have brought again to 
light* - ■ . ■■? ■ ■ • r 

2N2 



£92 DR. LUTHER'S FAMILIAR DISCOURSES. 

The Pope at that time wrote to the Emperor, that he should not per- 
form the safe-conduct : for which end all the Bishops also pressed the 
Emperor; but the Princes and Stales of the Empire would not consent 
thereunto ; for they alledged that a great tumult thereupon would arise. 
I received of them a great deal of courtesy, insomuch that the Papists 
were more afraid of me, than I was of them. 

For the Landgrave of Hessen (being then but a young Prince) desired 
that I might be heard, and he said openly unto me, Sir ! is your cause 
just and upright ? Then I beseech God to assist you. Now being ia 
Worms, I wrote to Sglapion, and desired him to make a step unto me, but 
he would not. Then being called, 1 appeared in the Senate House be- 
fore the council and state of the whole empire, where the Emperor, the 
Princes Electors in person were assembled. 

Then Doctor Eck (the Bishop of Tryers Fiscall) began, and said unto 
me, Martin, thou art called hither to give answer, whether thou acknow- 
ledgest these writings to be thy books or no ? (the books lay on a table 
which he shewed unto me) I answered, and said, I believe they be mine. 
But Hierome Schurfe presently thereupon said, Let the titles of them be 
read. Now when the same were read, then I said, Yea, they are mine. 
Then be said, Will you revoke them ? I answered and said, Most gracious 
Lord and Emperor, some of my books are books of controversies, wherein 
I touch my adversaries ; some on the contrary are books of doctrine, the 
same I neither can nor will revoke. But if inrcase I have in my books 
of controversies been too violent against any man, theu 1 am content 
therein to be better directed, and for that end, I desire respite of time ; 
then they gave me one day and one night. The next day I was cited by 
the Bishops and others, who were appointed to deal with me touching my 
revocation. Then I said, God's Word is not my word, therefore I know 
not how to give it away ; but whatsoever is therein, besides the same, I will 
shew obedience. Then Marquis Joachim said unto me, Sir Martin ! sq 
far as I understand, you are content to be instructed, excepting only what 
may concern the holy Writ. I said yea then they pressed me to refer the 
cause to his Imperial Majesty ; I said, I durst not presume so to do. 
Then they said, Do you not think that we are also Christians, who with 
all care and diligence would finish and end such causes ? You ought to put 
so much trust and confidence in us, that we would conclude uprightly ; to 
that I answered, and said, I dare not trust you so far, that you should con- 
clude against yourselves, who even now have cast and condemned me, 
being under safe-conduct ; yet, nevertheless, that ye may see what I will 
do, I will yield up into your hands my safe-conduct, and do with me what. 
ye please. Then all the Princes said, Truly, he ofFereth enough, if not 
too much. Afterwards they said, Yield unto us yet in some articles ; I 
said, in God's name, such articles as concern not the Holy Scriptures, I 
will not stand against. Presently hereupon, two Bishops went to the 
Emperor, and shewed him that I had revoked. Then the Emperor sent 
another Bishop unto me, to know if I had referred the cause to him, and 
to the Empire ; I said, I had neither done it, nor intended so to do. In, 
this sort did I alone resist so many, insomuch that my Doctor, and divers 
others of my friends, were muuch offended and vexed by reason of my 
constancy ; yea, some of them said, if I had referred the articles to their 
consideration, they would have yielded, and given way to those articles 
which in the council at Costnitz had been condemned. Then came Co- 
cleus upon me, and said, Sir Martin, If you will yield up your safe- con- 
duct, then I will enter into dispute with you. I, for my part, in my sim- 
plicity, would have accepted thereof. But Hieronimus Schurfe earnestly 



OF IMPERIAL DIETS. 

untreated me not to do the same, and in derision and scorn, answered Coc- 
leus and said, O brave offer, if a man were so foolish as to entertain it ! 

Then came a Doctor unto me, belonging to the Marquis of Baden, es- 
saying, with a strain of high-carried words, to move me, admonished me, 
and said, Truly (St. Martin,) you are bound to do much, and to yield for 
the sake of fraternal love, and to the end peace and tranquility among- the 
people may be preserved, lest tumults and insurrection should be occasioned 
and raised. Besides, it were also greatly befitting you to shew obedienee 
to the Imperial Majesty, and diligently to beware of causing offences in 
the world; therefore I would advise you to revoke. Whereupon I said, 
for the sake of brotherly love and amity, I could and would do much, so 
far, that it were not against the faith and honour of Christ. When all 
these had made their vain assaults, then the Chancellor of Tryer said unto 
me, Martin Luther, you are disobedient to the Imperial Majesty, there- 
fore you have leave and licence to depart again with your safe-conduct. 
In this sort I again departed from Worms with a great deal of gentleness 
and courtesy, to the wondering of the whole Christian world, insomuch 
that the Papists wished they had left me, at home. After my departure, 
that abominable edict of proscribing was put in execution at Worms, which 
gave occasion to every man to revenge himself upon his enemies, under 
the name and title of Protestant heresy. But the tyrants, not long after, 
were constrained to recall the same again. 

Of the Imperial Diet at Augsburgh, Anno 1530. 

THE Imperial Diet held at Augsburgh 1530, is worthy of all praise ; 
for then, and from thence came the Gospel among the people in other 
countries, contrary to the wills and expectations both of Emperor and 
Pope ; therefore what hath been spent there, should be grievous to no man. 
God appointed the Imperial Diet at Augsburgh, to the end the Gospel 
should be spread further abroad and planted. They over-climbed them- 
selves at Augsburgh, for the Papists only approved there of our doctrine. 
Before that Diet was held, the Papists had made the Emperor believe, 
that our doctrine was altogether frivolous ; and when he came to the Diet, 
he should see that they would put us all to silence, insomuch that none of 
us should be able to speak a word in the defence of our religion ; but it 
fell out far otherwise ; for we openly and freely confessed the Gospel before 
the Emperor and the whole Empire. And at that Diet we confounded our 
adversaries in the highest degree. The Imperial Diet at Augsburgh 
was invaluable, by reason of the confession of faith, and of God's Word, 
which on our part was there performed : for there the adversaries were 
constrained to confess that our confession was upright and true. 

Of the Confession and Apology which at Augsbnrgh was exhibited to 

the Emperor. 
The Emperor, censured understanding^ and discreetly, and carried 
himself princely in this cause of religion ; he found our confession to be 
far otherwise than the Papists had informed him ; namely, that we were 
most ungodly people, and led most wicked and detestable kind of lives ; 
and that we taught against the first and second tables of the Ten Command- 
ments of God. For this cause, the Emperor sent our confession and 
apology to all the universities ; his councils also delivered their opinions, 
and said, in case their doctrine were against the holy Christian faith, 
then they thought fitting that fris Imperial Majesty should see^ to sup- 
press it with all his power. But if it be only against ceremonies and 



2M 1>J1. LUTHER'S FAMILIAR DISCOURSES. 

abuses (as now it appeareth to be) then to refer it to the consideration and 
censure of learned people, &c. This was good and wise council. 

Doctor Eck confessed openly and said, the Protestants cannot be con- 
futed and opposed out of holy Scriptures ; therefore the Bishop of Mentg 
said unto him, O, how finely our learned Divines do defend us and our 
doctrine ! The Bishop of Meutz holdeth our doctrine to be upright and 
true, but he only courteth the Pope, otherwise long before this time he 
would have played strange pranks with his Holiness. 

Of the Strength and Profit of the Confession and Apology of 
Augsburgh. 

GOD's Word is powerful, the more it is persecuted, the more and fur- 
ther it spreadeth itself abroad. Behold the Imperial Diet at Augsburgh, 
which doubtless is the last trumpet before the dreadful day of Judgment ; 
how raged the world there against the Word ? O how were we there fain 
to pray the Pope and Papists, that they would be pleased to permit and 
sutler Christ to live quietly in heaven ? There our doctrine broke through 
into the light in such sort, that by the Emperors's strict command the 
same was sent to all Kings, Princes, and Universities. This our doctrine 
forthwith enlightened many excellent people, dispersed here and there in 
Princes courts, among whom, some of God were chosen to take hold on 
this our doctrine, like unto tinder, and afterwards kindled the same also- 
in others. 

Our apology and confession with great honour came to light ; the Pa- 
pists confutations are kept in darkness, and do stink ; O how willingly 
would 1, that their confutations might appear to the world ; then I would 
set upon that old torn and tattered skin, and in such sort would baste it, 
that the flitches thereof should fly about here and there, but they shun the 
light, this time twelvemonths, no man would have given a farthing for the 
Protestants, so sure the ungodly Papists were of us. For when my most 
gracious Lord and master, the Prince Elector of Saxony, before other 
Princes came to the Diet, the Papists marvelled much thereat, for they 
verily believed, that he would not have appeared, by reason (as they ima- 
gined) his cause was too bad and foul to be brought before the light. But 
what fell out. ? even this, that in their greatest security they were over- 
whelmed with the greatest fear and affrightments ; because the Prince 
Elector, like an upright Prince, appeared so early at Augsburgh, then 
the other Popish Princes swiftly posted away from Augsburgh, to fspreck, 
where they held serious council with Prince George, and the Marquis of 
Baden, all of them wondering what the Prince Elector'* so early approach 
to the Diet should mean, insomuch that the Emperor himself thereat was 
astonished, and doubted, whether he might come ami go in safety or 
not ; whereupon the Princes were constrained to promise, that they would 
set up body, goods, and blood by the Emperor, the one offering to main- 
tain ()000 horse, another so many thousands of foot soldiers, &c. to the 
end his Majesty might be the better secured. There was a wonder among 
wonders to be seen, in that God struck with fear and cowardliness the ene- 
mies of the truth. And although at that time the Prince Elector of Saxo- 
ny was alone, and but only the hundredth sheep, but the other were nine- 
ty and nine, yet, notwithstanding, it so fell out, that they all trembled 
and were afraid. Now when they came to the point, and began to take 
the business in hand, then there appeared but a very small heap that 
stood by God's Word, 

But we brought with us a strong and mighty King, a King above all 



<?F IMPERIAL DIETS* 293 

"Bmperors and Kings, namely, Christ Jesus the powerful Word of God. 
Then all the Papists cried out, and said, O, it is insufferable, that so 
small and silly a heap should set themselves against the Imperial power. 
But, the Lord of Hosts frustrateth the councils of Princes. Pilule had 
power to put our blessed Saviour to death, but willingly he would not; 
Annas andCaiaphas willingly would have done it, but could not. 

The Emperor, for his own part, is good aud honest ; but the Popish 
Bishops and Cardinals are undoubtedly knaves. And forasmuch as the 
Emperor now refuseth to bathe his hands in innocent blood, therefore the 
frantic Princes do bestir themselves, do scorn and contemn the good Em- 
peror in the highest degree. The Pope also for anger is ready to burst iu 
pieces, because the Diet in this sort, without shedding of blood, should 
he dissolved; therefore hesendeth the sword to the Duke of Bavaria, to 
proceed therewith, and intendeth to take the Crown from the Emperor's 
Lead and set it upon the head of Bavaria; but he shad not accomplish it. 
In this manner ordered God the business, that Kings, Princes, yea, and 
the Pope himself, fell from the Emperor, and that we joined with him, 
which was a great wonder of God's providence, in that he whom the devil 
intended to use against us, even the same God taketh, maketh, andusetfc* 
for us. O wonder, above all wonders ! 

Of the Assembly of the Princes at Brunswick, 1531. 

•■■ WHEN the Princes (professing the Augustinian Confession) held aa 
assembly at Brunswick, then 1 received letters, wherein was shewed that 
the Prince Elector of Saxony journeyed six days through the Marquisate 
©f Brandenburgh, whereas Prince Henry of Brunswick would neither givti 
him convoy, nor permit him to go through his country. But the Prince 
Elector of Brandenburgh, in his country, gave him princely entertain* 
ment in every place, and many went out of Brunswick to meet and to re- 
ceive him. But the Landgrave of Hessen went on the other side, through 
Gosslar, without a convoy. Christianus, King of Denmark, the second 
day of the assembly, delivered up the coufession of his faith, and was 
held and esteemed a second David. Whereupon I said, God of his mercy 
assist him for the sanctifying of his name. But (said he) the pride of the 
Duke of Brunswick may easily redound to his own hurt and prejudice, 
who, contrary to all law and equity, denied a safe convoy to one of his 
best and truest friends. Moses likewise desired a safe convoy of the King 
of the Amorites ; but being denied, he thereby took occasion to raise war 
against him. The Lord of Heaven grant us peace. The same day other 
letters came to me from Brunswick, shewing, that the King of Denmark 
in person, the Ambassadors of England and France, and of many impe- 
rial Cities, were arrived there, among whom, some carried themselves 
very strangely towards those of the Protestant league. I said, under the 
name and colour of the Gospel, they seek their own particular advantages, 
hut in the least danger they are afraid. These politic and terres trial 
leagues and unions have no hand nor share in the Gospel : God alone 
preserveth and defendeth the same in times of persecution. Let us put 
trust and confidence in him, and with him ; let us erect and establish an 
everlasting league, for the world is the world, and will remain the world, 

Of the Convention and Assembly of the Protestant State at 
Frankfort, 1539. 

*<?OD of his infinity mercy, assist them at Frankfort on the Main, that 



29B dr. luther's familiar discourses. 

they may Christian-like consult and conclude, to the end God's honour, 
the good and profit of the commonwealth may be furthered. Indeed, it is 
a very small assembly, it hath a strange aspect to be held in an Imperial 
city ; but forasmuch as they are thereunto constrained by the adversaries, 
they must be content. 

The Papists, void of shame, do unwisely undertake to possess them- 
selves of the cities, and by fraud to draw thereunto their adherents ; then 
they make shew of keeping peace, but in the mean time they contrive 
how to separate and confuse the whole body, and of the members to make 
a massacre ; they secretly fall upon Hamborough, upon Minden, and 
Franckfort, They might more wisely go to work, if by open wars they 
assailed us. At Augsburgh they openly condemned us and if those of 
our party had not been patient, it had presently gone on at that time. 
Anno 1539, the 16th of February, I commanded public prayers to be 
made for the day at Franckfort, that peace might be confirmed. For if 
the Landgrave be incensed, then all resistance will be in vain. The Land- 
grave neither provoketh nor giveth occasion to wars ; but on the contrary, 
when he is provoked, he still seeketh peace ; whereas notwithstanding he 
is better furnished and provided for wars than his adversary is, by 2000 
horse, for Hessen and Saxon are horsemen ; when they are set in the sad- 
dle, they are as then not so easily hoisted out again. As for the high- 
country horsemen, they are dancing gentlemen. God preserve the Land- 
grave : for a valiant man and Prince is of great importance. Augustus 
Ca?sar was wont lo say, I would rather be in an army of stags, where a liou 
is general, than to be in an army of lions, where a stag is general. The 
25th of February, I prayed again with great devotion for peace, and for the 
day at Frankfort, that through civil wars (which are most hurtful) the re- 
ligion, policy, and God's Word, might not be sophisticated and torn in 
pieces. Wars are pleasing to those that have had no trial or experience of 
them : God bless us from wars. 



Reflections on Chap. 28 — The preservation of Dr. Luther from the 
wickedness of the enemies of the Protestants is a Practical exposition of 
the Apostle's expression in Rom. 8. " If God be for us, who can he 
against us?" 



OF THE BOOKS OF THE FATHERS OF THE CHURCH. 297 



CHAP. XXIX. 

OF THE BOOKS 

OF THE 

FATHERS ©F THE CHURCH. 



Luther's Discourse of the Books of the Fathers of the Church. 
A MAN may read Jerome for the sake of the history, for in his writ- 
ings is not so much as one word either touching faith, or upright religion. 
As for Origen, I have banished him already. Chrysostom 1 esteem no- 
thing worth : he is only a talker or a prater. Basil is of no value at all, 
he is merely a Friar, I would not give a hair for him. The apology of 
Philip Melancthon surpasseth all the Fathers of the Church, yea, it 
surpasseth Austin. Hilary and Theophilact are good, and so is Am-* 
brose, for he sometimes finely toucheth the remission of sins, which 
is the highest article, namely, that the Divine Majesty pardoneth and for- 
giveth sins. 

That the Fathers of the Church are good for Teaching, but not for 

Disputing. 

ALTHOUGH the Fathers often err, yet we esteem them for their testi- 
mony to our venerable Faith. We honour Jerome, Gregory, and others, 
because in their writings we feel that they believed in Christ as we do, 
and as the church hath h§ld of faith from the beginning of the world. 
When Bernard preacheth, then he is above all the Doctors in the church ; 
but when he disputeth, then he is altogether another man. Bonaventura 
is the best among all the school divines and church writers. Austin al- 
ways hath had the pre-eminence, the second in esteem was Ambrose, Ber- 
nard the third. Tertullian among the church-teachers is a right CaHe- 
stad ; Cyril hath the best sentences. Cyprian the martyr is a weak 
divine ; Theophilact is the best expounder and interpreter of St. Paul. 

Of the Book of Cyprian. 

I reading Cyprian, (how spiritual persons should separate themselves 
and abstain from women, and handling such foolish and childish things 
in his book), said, I doubt whether this be Cyprian's book or no : but 
howsoever, it is no marvel, when men fall from God's Word and ordinan- 
ces, as then they wallow themselves in filthy errors and offences, inso- 
much that they reject even matrimony, which of God is ordained ; like- 
wise they therein reject the apparent witnesses and examples of the Holv 

20 



298 DR. LUTHER'S FAMILIAR DISCOURSES. 

Scriptures, and betake themselves to whoring and to adultery. This Cy- 
prian was almost the next teacher after the Apostles, in the time of Em- 
peror Valerian, scarcely 200 years after the apostles. Tertullian was the 
ancientest ; after hiai was Gregory Nazianzen, then Jerome, Austin, 
Ambrose, &c. At that time, the church degenerated greatly. We see how 
St. Paul complaineth over the Corinthians and Galatians. And Christ him- 
self had Judas the Traitor among his disciples ; therefore, away with them 
that expect to have such a church as is altogether pure like the dove; 
that is, to have no church at all. For this cause let us have precious re- 
gard to our vocations and callings, and be waking, for we lightly fall into 
sin, yea sometimes by reason of a small and silly word. Therefore it is no 
wonder that ignorant people, that go on drowned in their opinions, regard- 
ing no man, and self-conceited spirits, will soon be led into errors and 
fall from the truth, like as the heretic Pelagius did, who seduced many 
people touching the article of justification, only with this base argument, 
namely, we are (said he) justified by grace ; to know Moses and. the law 
is grace, therefore we are justified through the knowledge of the Law. 
The people did neither see nor hear this open deceit. Even thus likewise 
the holy Fathers said, in the fourth petition in the Lord's Prayer, we pray 
not for corporal and temporal things, for it is against the sentence of 
Christ, where he saith, "Take no care what ye shall eat," &c, As 
though that commandment did not mean the carping and caring for the 
daily bread. 

The books which the Fathers wrote upon the Bible do leave the readers 
hanging between heaven and earth, they conclude nothing that is certain. 
I will not presume to censure their writings, seeing they are received of 
the church, and have great applause, for then I should he held an apos- 
tate ; but whoso readeth Chrysostoin, will find that he digresseth from 
the chief points, and proceedeth to other matters, saith nothing (or very 
little) of that which pertaineth to the business. When I expounded the 
Epistle to the Hebrews, and beheld what Chrystostom had written there- 
upon, I found nothing therein that served to the purpose ; yet I believe 
that he at that time (as being the chiefest rhetorican) had many hearers, 
but taught without profit ; for the chief office of a preacher is to teach 
uprightly and diligently to look to the chiefest points, and grounds where- 
on be standeth, and in such sort to instruct and teach the hearers, to the 
end they may understand aright, and be able to say, this is well taught. 
When this is clone, then he may shew his rhetoric, to adorn his subject, 
and admonish the people. 

Of the Fathers 

BEHOLD, what great darkness is in the books of the Fathers con- 
cerning faith ; for if the article of justification be darkened, then is it 
impossible to smother the grossest errors of mankind. St. Jerome, in- 
deed, wrote upon Matthew, upon the Epistles to the Galatians and Titus ; 
but, alas ! very coldly. Ambrose wrote six books upon the first Book of 
Moses, but they are very slender. Austin wrote nothing to the purpose 
concerning faith ; for he was first rouzed up and made a man by the Pela- 
gians, when he strove against them. The Fathers, indeed, taught well 
and finely, but they could not openly deiiver it, because they bad no com- 
bating nor striving : I can find no exposition upon the Epistles to the 
Romans and Galatains, wherein any thing is shewed and taught pure 
and uprightly. O what a happy time have we now, in regard to the pu- 
rity of the doctrine ; but, alas ! we little esteem it. The loving Fathers 
taught better then they wrote. After the Fathers came the Pope, and 



OF THE BOOKS OF THE FATHERS OF THE CHURCH. -'JO 

ihell in with his mischievous traditions and human ordinances, and (like a 
breaking water-cloud ami deluge) overflowed the church, snared the con- 
sciences touching- eating of meats, touching Friars' hoods, masses, 
touching his dirty laws and decrees, insomuch as daily and continually he 
brought abominable errors into the church of Christ ; and to serve his 
own turn, he took hold on St. Austin's sentence, where he saith, I can- 
not believe in the Gospel, &c. The ass-heads could not discern, what 
occasioned Austin to utter that sentence, for he spake it against the 
Manichees ; as if he should say, I believe you not, for ye are damned 
heretics, but I believe and hold with the church, the Spouse of Christ, 
which cannot err. 

Epiphanius described the histories of the church long before Jerome, 
which are good and profitable ; and if separated from dissentious argu- 
ments, then they were worth the printing. 

The Fathers had a great lustre and esteem, by reason of their good con- 
versation, and strict kind of lives. Their lustre consisted in watchings 
and fastings, which indeed were surpassing, and so it becometh such peo- 

f)le to be : for there must be either a seeming sanctity (as the hypocrites 
)ave), or else there must be an upright essence and being, which pro- 
ceeded from the heart, as the great champions whom God awakeneth are 
endued with. 

Of Prudentius. 
I MUCH do applaud the hymns and spiritual songs of Prudentius ; he 
was the best Poet of the Christians ; if he had been in the time of Virgil, 
he would have been extolled above Horace, whom Virgil praised. I wish 
that the verses and songs of Prudentius might be read in schools, but 
schools now begin to become heathenish, and the holy Scripture (upon 
which they are built) is sophisticated through philosophy. Among all 
the Fathers, Austin and Hilary wrote most clear ; all the rest ought to be 
read with judgment, with circumspection and consideration. Tertullian 
is harsh and superstitious ; howsoever Cyprian boasteth of him, in that he 
was his preceptor and master. Therefore let us read the Fathers consi- 
deratively. Let us lay them in the gold balance, for the Fathers often 
stumbled and went astray ; they mingle in their books many impertinent 
and monkish things. Austin had more work and labour to screw and 
wind himself out of the Fathers writings, than he had with the heretics. 
Gregory expounded! the five pounds mentioned in the Gospel (which the 
husbandman gave to his servants to put to use) to be the five senses, 
which the beasts also posses. But the two pounds, he construeth to be, 
the reason and understanding. 

Of the four Pillars of the Church. 

AMBROSE is the chief, then Jerome; after him Austin, who died 
1011 years since; Gregory is the fonrth. Ambrose was a polititian, 
well experienced in temporal affairs. He was constrained to be elected 
Bishop of Milan, and was much employed by the Emperor; he could not 
exempt himself from worldly businesses, like as it now goeth with us ; for 
we must serve the table in the consistory about matrimonial causes, more 
than God's Word and command, even so was it with Ambrose ; he wrote 
indeed well and purely, was more serious in writing than Austin, who 
was amiable and mild. Jerome is called a Christian Doctor ; Bernard is 
called an under-aged Prince's teacher; Austin is called Aurelius ; Bona- 
ventura, Seraph icus ; St. Thomas, Angelicus ; Scotus, Subtilis, and 
Martin Luther is called an Arch-Heretic. Fulgentius is the best poet, 

202 



300 dr. luther's familiar discourses. 

and far above Horace, both with sentences, fair speeches, and good actions, 
he is worthy to be numbered among the poets. They pictured St. Aus- 
tin in a book, like a Friar, with a hood. Therewith they much wrong 
that holy man ; for he lived a public kind of a life, like another common 
citizen ; he conversed with the people ; he led no Monkish kind of life, 
as the Papist's have feigned of him, thereby to cloak and colour their 
errors ; like as Tetzel said, Whoso will minister good unto his soul, Jet 
him give liberally to monasteries, thereby to redeem grace ; for after 
your death your children will forget you, and will not perform your in- 
tentions. 

Mercarius, Antonius, and Benedictus brought apparent mischief to the 
church with their Monkery. But in case they led a private and a grizly 
kind of life, yet it was far from a holy life ; I believe that they are in a 
far lower degree in heaven, than an honest, God-fearing, married man 
and house-father. 

Of Luther's esteeming the Fathers and Teachers of the Church. 

ALTHOUGH it becometh not me, to censure the Fathers (I being in com- 
parison of them a httle worm and of no repute) ; yet, notwithstanding, 
the more I read their books, the more \ find myself offended ; for they 
were but men, and (to speak the truth) with their repute and authority 
they did undervalue and suppress the books and writings of the sacred 
Apostles of Christ. From whence the Papists were not ashamed to say, 
What is the Scripture ? we must read the holy Fathers and Teachers, for 
they drew and sucked the honey out of the Scripture. As if God's Word 
were not to be understood and conceived by none but by themselves, 
whereas the heavenly Father saith, " Him shall ye hear," who in the Gos- 
pel taught most plainly in parables and similitudes, as where he saith, 
" Whoso believeth in me, the same shall not die," John viii. Also, «* Ye 
shall not resist evil," Matt. v. Likewise, " Behold the fowls under hea- 
ven, and the flowers of the field," &c. Yet, nevertheless, the Papish 
sophists dare presume to blaspheme the holy Scriptures, and alledge they 
are dark, and not well to be understood, therefore it behoved the Fathers 
to expound and clear them ; but such their expounding and clearing may 
rather be called overshadowing and darkening. 

Ah ! the Fathers were but men as we are, therefore we must well consi- 
der what they say : we must look to their lips. From hence Austin 
laboured wonderfully, who had stumbled and offended through human tra- 
ditions, yet nevertheless he was strong and powerful in the holy Scriptures, 
and had a fine judgment and understanding in causes : he was sharpened 
by those heretics the Pelagians ; he affected the state of matrimony, 
he spake well of good Bishops (who then were, ministers), but those times 
vexed and offended him much : if he now were living, he would, doubtless, 
be enraged, to see and hear the abominations of the Pope, in boasting of 
St. Peter's patrimony and inheritance ; the same St. Austin would not 
endure. 

To conclude ; faithful Christians should hear only the legation or em- 
bassage of our blessed Saviour Christ, and hearken to what he saith. 
Therefore all those which alter and construe the Gospel through human 
authority, power, and repute, do deal very unchristian-li^e and against 
God. ]\o temporal Potentate alloweth his Ambassador to exceed his en- 
joined instructions, no not in one word ; yet we, in this celestial and 
divine embassage and legation, will be so presumptuous as to add and 
diminish to and from our heavenly instructions, according to our own vain 
conceits and stllVwill, 



OF THE BOOKS OF THE FATHERS OF THE CHURCH. 301 

I am persuaded if at this time St. Peter, in person, should preach all 
the articles of holy Scripture, and but only deny the Pope's authority, 
and should say, that the Pope were not the chief head of all Christendom, 
then surely they would cause him to be hanged. Yea, if Christ him- 
self were yet on earth, and should preach, without all doubt the Pope 
would crucify him again. Therefore let us expect the same entertainment; 
better it is to build upon Christ, than the Pope. If from my heart I did 
not believe that after this life there were another, then 1 would sing 1 ano- 
ther song-, and would lay the burthen on another's neck. 

Of the Commentaries of Lyra upon the Bible. 

LYRA'S Commentaries upon the Bible are worthy of all praise; I will 
give order that with diligence they may be read, for they are exceeding 
good ; especially, they serve well for the historical part of the Old Testa- 
ment. Lyra is very profitable to him that is well seen in the New Testa- 
ment. The commentaries which Paulus and Simigerus made upon the 
same are very chill and cold, they may well be omitted and left out, if 
Lyra should be reprinted. 

At what Times the Fathers and Teachers in the Church did live. 

ATHANASIUS, Bishop of Alexandria, lived Anno Domini 379, died, 387 

Basilius Magnus, and Gregorius 380 

Ambrose, Bishop of Milan 3S0 

Aurelius Prudentius 380 

Austin, Bishop of Hippo, his age 70 * 430 

Beda, a Benedict in England, aged 72 737 

Cyprian, Bishop of Carthage 259 

Cyril, Bishop of Alexandria 432 

Chrysostom, Bishop of Constantinople 420 

Gregory, the First Pope 511 

Hierem, Presbyter, and the eldest of Striden 522 

Irenseus, Bishop of Leon 175 

Polycarpus, Tutor to Irenaeus 175 

Nicolas de Lyra .••• 330 

Origen, Presbyter of Adomantz 261 

Philo the Jew 50 

Josephus : 100 

Ignatius, Bishop of Antioch. Ill 

Prosperus, Bishop of Rogen, Austin's disciple, that drew Austin's 

sentences together 460 

Sedulius, the eldest Presbyter. « 430 

Tatianus, the Heretic 170 

Tertullian, the Elder, at Carthage 200 

Thomas Aquinas 127 1 

Bonifacius Bishop of Mentz c . . 755 

Bernard, A bbot of Cistern fc 1 140 

Hugo Parisiensis , 1 130 

Anselmus 1110 



Reflections on Chap. 29. — In reading the Books of the Fathers, 
we must learn to seperate the chaff from the wheat, and fellow them only, 
so far as they followed Christ, and no farther. 



302 OR. LUTHER'S FAMILIAR DISCOURSES. 



CHAP. XXX. 

OF 

SCHOOJL- DIVINES. 



Luther's Discourse of School Divines. 

THE Terminests, were sectaries in the high schools, among whom I 
was : they oppose the Thomists, the Scotists, and the Albertists ; they 
are called also Occamists, of Occam, their first beginner and founder. 
They are of the newest sect, and now are the strongest in Paris. 

The strife and discord among them was, whether the word Humanitas 
was called a general Humanity, which is in every human creature, as 
Thomas and others do hold. The Occamists and Terminists say, it is 
not in general, but it is spoken in particular of every human creature ; 
like as a picture of a human creature sigmfieth every human creature. 

But now in this case they must be called Terminists, which speak of a 
thing in its own proper words, as they found and are called of themselves, 
and not to construe and signify the words after a strange and barbarous 
sort, which is called a ridiculous kind of speaking ; as with a carpenter, 
we must speak in his terms, and with such words as is usual in his facul- 
ty ; namely, a chisel, an axe, and not an hatchet. Even so we must let 
the words of Christ remain, and speak of the Sacraments in his own terms, 
with such words as Christ used and spake ; as do this, must not be said, 
offer this : and this word Corpus must not signify both kinds, as the Pa- 
pists tear and torment the words, and wilfully wrest them from the high- 
way against the clear text. 

Of Luther's Censure of Longobard, 

TH E Master of high Sentences, Peter Longobard, was a very diligent 
man, and of a high understanding; he wrote many excellent things. If 
he had wholly and fully given himself to the holy Scriptures, then he had 
been indeed a great and principal Doctor of the church : but he confused 
his books with many unprofitable questions, sophisticating and mingling 
all together. The school divines were fine and delicate wits, but they 
had not such times as we now have. They came so far, that they taught 



OF SCHOOL DIVINES 303 

mankind was not complete, pure, nor sound, but wounded in part ; yet so 
that people by their own power, without grace, were able to fulfil the law ; 
but when they had obtained grace, as then they were able more easily to 
accomplish the law of their own proper power only. 

Such and the like horrible things they taught ; but they neither saw 
nor felt Adam's fall, nor that the law of God is a spiritual law which re- 
quireth a complete and full obedience inwardly and outwardly both in body 
and soul. 

When Popedom stood in the highest flourishing state, then Scotus, 
Bonaventura, Gabriel Biel, Thomas Aquinas, &c. were idle fellows, prone 
to entertain fantasies and frivolous toys. 

Gabriel Biel wrote a book upon the canon in the Mass, which at that 
time 1 held for the best ! my heart bled when I read therein. 1 still keep 
those books which in such sort tormented me. Scotus wrote very well 
upon the book stiled Magistri Sententiarum ; he diligently endeavoured 
to teach orderly and uprightly touching those matters. Occam was an 
understanding and a rich sensible man ; he used much diligence in making 
a thing great, to enlarge and to spread it abroad, Thomas Aquinas was 
only a talker and a bawler. 

Of John Huss the Martyr 

PROLES, the best preacher (going into the monastery at Gotba, 
where he saw Andreas Zacharias pictured on the wall ; who, as they say, 
convinced John Huss with a rose, which he wore on his Italian cap), said, 
God preserve me from wearing this rose, for he convinced John Huss 
wrongfully, through a falsified Bible ; namely, where in the prophesy of 
Ezekiel, the 24th chapter, it is written, " Behold I myself will visit and 
punish my shepherds," there was added thereunto these words, not the peo- 
ple. This they found in John Huss's own Bible, shewed him the words, 
and concluded thereout in this manner; Behold, thou must not reprove 
the Pope, but God himself will do it, Hereupon that godly man was con- 
demned and burned. Spalatin said, The devil put that text into the Bible. 
John Agricola read the writings of John Huss, rich and full of the spirit 
of patience, and of prayer, and how they tormented him in prison with 
stones. He was a precious man, his death was thoroughly revenged ; for 
soon after his death, Emperor Sigismund had strange and sudden mis- 
fortunes, and remained an unhappy governor, being arways (after Huss's 
death) beaten by the Turks, over whom before he had continual victories. 

Of St. Austin. 

AMONG all the writings of the Fathers, I took most delight to read 
St. Austin's works ; but since the time that (by God's grace) I understood 
'St. Paul, I could esteem nothing of any Father whatsoever; they are all 
of very small value. At the first I willingly read Austin, but when the 
door of St. Paul was opened unto me (insomuch that I knew what was the 
righteousness of faith), then had I done with Austin. The best and chief- 
est sentences in Austin are these : " Sins are forgiven (saith he), not that 
they are no more present, but in that they are not imputed." Likewise 
he saith, " The law as then is fulfilled, when that is pardoned which is 
not fulfilled nor performed." 

Of Hieronymus. 
HIERONYMUS should not be numbered among the teachers of the 
church, for he was an heretic ; yet nevertheless I believe that he is saved 
through faith in Christ, He speakeih nothing of Christ, but only carrieth 



304 dr. luther's famiuar discourses. 

the name in his mouth. I know none among: the teachers whom I hate 
like Hieronymus ; for he writeth only of fasting-, of virginity, &c. he 
teacheth nothing neither of faith, nor of hope, neither of love, nor the 
works of faith. Truly I would not willingly have entertained him for my 
Chaplain. 

Of Gerson. 
GERSON saith, Christ instituted his last supper for a communion : 
that is, to the end it should be used and enjoyed generally one with ano- 
ther, that thereby we might know that we ought not to be solitary 
or alone : the loving good man saw (when we are alone) that the devil 
hunteth us like a lost sheep. Gerson only among all the teachers in the 
church, wrote of spiritual tribulations ; all the rest were sensible and felt 
but only corporal temptations. The church, which now is in the fullest 
age, should justly be sensible of such spiritual tribulations. Wilhelmus 
Parisiensis felt some of those spiritual trials, but the school divines never 
came to the knowledge of the catechism. Gerson, by extenuating and 
undervaluing the law, delivered many poor sorrowful consciences from 
despair ; for which cause he was condemned by the Pope. 

Of John Huss. 

THE blood of John Huss, to this day, is yearly damned by the Papists. 
Truly he was an honest and a learned man, as is to be seen in his 
book of the church, which I love exceeding well ; indeed there was in him 
a Christian's weakness ; yet nevertheless God's power raiseth him up 
a^ain. The combat of the flesh and spirit in Christ and in John Huss is 
sweet and delightful to behold ; every man's witness standeth and will 
remain, shewing that Jerome of Prague, was an eloquent, but Huss a 
very learned a man. He accomplished more than the whole world was 
able to do, but innocently was condemned. From that time Popedom by 
decrees began to fall. Costnitz, since the death of Huss, is grown a 
miserable poor city, insomuch that I do believe that God's punishment 
struck it, in regard the citizens therein armed themselves led and conveyed 
that holy man, Huss, to the fire. In Huss the Holy Ghost was powerful, 
who so joyfully and constantly held over God's Word against so many 
o. rta t people and nations ; namely, against Germany, Italy, Spain, Eng- 
land and France, which are assembled together in the Council at Cost- 
nitz,' against whose assaults, cries, and alarms he only stood, was con- 
strained to bear them, and thereupon was burned to ashes. Even so shall 
I (God willing) be more secure in death than in this life. 



Reflections on Chap. 30. — However highly we may esteem the 
learning of men, we should always remember, that the school of Christ 
alone, can prepare us for the mansions of th« Blessed. 



©F THE BOOKS OF THE OLD AND NEW TESTAMENTS. 305 



CHAP. XXXI. 



OF THE 
BOOKS OF THE 

©LB ANB NEW TESTAMENTS. 



Luther's Discourse of the Books of the Old and New Testame 
and his Censure of the same. 

CHRIST, in the 5th of Matthew, and in the next two chapters, 
teacheth briefly these points ; first of the eight happinesses or blessings, 
how every Christian ought particularly to live as it concerns himself ; 
secondly, of the office of teaching, what and how a man ought to teach in 
the church ; namely we must season with salt, and enlighten, that is, we 
must teach the law and the Gospel ; we must reprove and comfort, aud 
exercise the faith ; thirdly, he confuteth and opposeth the false ex- 
pounding of the law ; fourthly, he condemneth the wicked hypocritical 
kind of living ; fifthly, he teacheth which are upright and good works ; 
sixthly, he warneth them of false doctrine : seventhly he cleareth and 
solveth that which might be found doubtful and confused ; eighthly he 
condemneth the hypocrites and false saints which abuse the pfecious word 
of Grace. 

Of St. Luke and St. John, how they described the Passion of our 

Saviour Christ. 
THE Evangelist Luke, above the rest described the history of Christ's 
sufferings in the best and must copious manner : but John displayeth the 
chiefest business ; he described the audience, and how the cause was 
handled, and in what sort they proceeded before the seat of judgment ; 
how Christ was questioned, and for what cause he was slain. When 
Pilate asked him, " Art thou the King of the Jews ? yea, (said Christ) 
I am : but not such a king as the Emperor is, for then my servants and 
armies would fight and strive to deliver and defend me ; but I am a King 
sent to preach the Gospel, to give record of the truth which I must 
speak. What } (said Pilate) Art thou such a King, and hast thou 

2P 



306 BR. LUTHER'S FAMILIAR DISCOURSES. 

such a kingdom as consisteth in word and truth ? Then surely thou canst 
be no prejudice to me. Doubtless Pilate took our Saviour Christ to be a 
good, plain, honest man, that talked of a kingdom which no man knew 
nor heard of, to be one that happily came out of a wild wilderness, a 
simple fellow, or a hermit, who knew or understood nothing of the world, 
nor of government. 

That St. John and St. Paul inparticulat were certain and sure of their 

Doctrine, 

IN the writings of St. Paul and St. John, is a surpassing certainty, 
knowledge, and plerophoria. They spake thereof so directly, as if those 
passages had been already done before their eyes. Therefore Christ not 
in vain touching St. Paul, saith, he shall be a chose instrument and vessel 
unto me, there he was made a Doctor, and therefore he spake so certainly 
of the cause. Whoso readeth Paul may, with a safe conscience, build 
upon his words ; for my part, I never read more serious writings. St 
John in his Gospel dtscribeth Christ, that he is a true and natural man 
from former time, where he saith, "In the beginning was the word," &c. 
Likewise, "whoso honoureth me, the same honoureth also the Father." 
But Paul describeth Christ from that which followed, and according to 
the actions or works, as where he saith, " They tempted Christ in the 
Wilderness,,' &c. And also, " Take heed therefore to yourselves," &e. 
Acts xx. 

Of Solomon's Proverbs. 

THE book of Solomon's Proverbs is a fair book: Rulers and Gover- 
nors should diligently read the same ; for therein is seen how it goeth in 
the world, it containeth lessons touching God's fear, wherein Governors 
and Rulers ought to exercise themselves. 

In the Book of the Judges the excellent and valiant champions and de- 
liverers are described, which by God were sent, and who believed and 
trusted wholly in God, according to the first commandment (touching 
whom Moses preached), they committed themselves, their actions, and 
enterprises to God, and gave him thanks : they relied only upon the God 
of Heaven, and said, Lord God, thou hast done these things, and not we, 
to thee only be praise, glory, &c. 

The Book of Job, is a very good book, not written only touching 
himself, but also for the comfort and consolation of every sorrowful, troub- 
led, and perplexed heart. When the devil and human creatures sorely 
vexed and set themselves against him, be endured and suffered it patiently, 
and said, " The name of the Lord be blessed." But when he conceived 
that God began to be angry with him, then he became impatient, and was 
much offended. It vexed and grieved him to the heart that the ungodly 
prospered so well. Therefore this should be a comfort to poor Christians 
that are persecuted and forced to suffer, namely, that in the life to come, 
God will give unto them exceeding great and glorious benefits, and 
everlasting wealth and honour ; and he also limiteth their sufferings, 
how far and long the persecutors shall touch and vex them, and not as 
they willingly would. 

For what Cause the Histories of the Patriarchs were so briefly 

described. 

THE reason why Moses so briefly described the history of the holy 
Patriarchs (which are wrapt up together, and noted in the shortest man- 
ner) is in regard they lived so long a time. For let us but ©onsider what 



OF THE BOOKS OF THE OLD AND NEW TESTAMENT. 307 

experience and knowledge was in those that lived, some six hundred 
years, some more, some less, and yet were as strong in body and under- 
standing-, as we are now at the age of thirty years. 

Moreover w«* need not wonder at Moses touching this particular ; for the 
Evangelists, in the shortest measure, do describe also the sermons in the 
New Testament ; how briefly do they run through the same ? yea, they 
give but a touch of the preachings of John the Baptist, who, doubtless, 
made the beautifullest sermons ; this sentence . only therein it shewed, 
where St. John saith, " Behold the Lamb of God which takes away the 
sins of the world." 

Of the Gospel of Saint John, . 

SAINT John the Evangelist speak eth majestically, with very plain and 
simple words, as where he saith, " In the beginning was the Word, and 
the Word was with God, and the W r ord was God. The same was in 
the beginning with God, All things mere made bv him, and without him 
was not any thing made that was made. In him was life, and the life 
was the light of men. And the light shineth in darkness, and the dark- 
ness comprehended it not." 

Behold, how he describeth God the Creator, and also the creatures, 
with very plain and simple words ; as with a sun beam. If one of our 
philosophers or high learned should have described the same, what won- 
derful swelling and high sounding words would he have breathed out and 
prattled, concerning the being and aprove of a self-being thing; insomuch 
that no man could have understood any thing that he meaned. Hereby 
we see, and experience teacheth us how mighty and powerful divine truth 
is, she presseth through, though she be hemmed in ; the more she is 
read, the more she moveth, and taketh possession of the heart. 



Reflections on Chap. 31. — The books of the Old and New Tes- 
tament ought to be regarded by all nations, because they carry with them 
such characters of truth as command the respect of every unprejudiced 
reader. They open to us the mystery of the creation, the nature of God, 
angels, and man. The immortaliity of the soul, the end for which we 
were made the origin and connection of moral and natural evil : the vanity 
of this world aud the glory of th# next. 



op2 



308 DR. LUTHER'S FAMILIAR DISCOURSES, 



CHAP. XXXII* 



OF THE 



PATRIARCHS ANB PROPHETS* 



Of David. 

DAVID's fall was very offensive, for the holy man fell into adultery, 
murder, and despising of God. He was afterwards visited and punished 
by God in such sort* that the whole nation forsook him. His counsellors, 
yea, his best beloved son conspired and made a league against him, who 
before had such great fortunes, and was held in high esteem, 

On account of those offences, the ungodly, doubtless, boasted and said, 
Where is the King now ? where is now his God ? what is become of his 
good fortunes and prosperity ? For without doubt, there were many Kings 
ihore powerful than David ; as, the King of the Moabites, whom Isaiah 
calleth a three yeared cow; that is strong, powerful, and fat. 

Such offences always have been in the world ; namely, that it hath gone 
evil with the godly, but well with the ungodly : of which complaint is 
made in many Psalms. We see the same also to this day in our Popish 
Bishops and ungodly Princes, do live in great honour, wealth, and power : 
but God-fearing people are in poverty, disgrace and trouble. 

That David was constrained to connive at many things 

DAVID was a fine understanding King, he could connive and dispense 
with many things, as with his nephew Joab, &c. 

All the Grecian tragedies were not to be compared with the histories of 
David. 

All Kings, Princes, and Governors, that are in public offices, do sin of 
necessity, therefore they have special need of the remission of sins. I am 
persuaded that Ahab was saved, inasmuch as God said to the prophet, 
% * Seest thou not how Ahab boweth himself before me ?" For to whom 
God afiordeth speech, that is, his word and promise, with him it standeth 
well. Therefore doubtless he was saved, notwithstanding the Scriptures 
witness against him, even to his death. He believed the promise of the 
Messiah to come, insomucrrthat a this death he got hold of the forgiveness 
of sins. In like manner I am persuaded also of all those of whom the Scrip- 
ture saitb, " And he slept with his fathers," that they are all in heaven': For 
this word [slept] sheweth some good in the Scriptures. But of whom it 
is written, !' They were made away and slain by the enemies, or were de- 



OF THE PATRIARCHS AND PROPHETS. 309 

Toured and torn in pieces by wild beasts," I am persuaded that they are 
lost and damned. 

Although God formerly charged David to build the Temple yet he could 
not perform it ; because he had shed much blood, and had carried the 
sword ; not that he did wrong therein, but that he could not be the figure 
or type of Christ, who should have a peaceable kingdom without shedding 
of blood. But Solomon must accomplish it, who (in the German language) 
is called peaceable, through which Christ's kingdom was signified. 

Of Judas Maccabeus, 

IT goeth with us as it did in the time of Judas Maccabeus, who de- 
fended his people, and yet was not able to suppress the enemies which 
had the government in possession ; but his own people were unthankful, 
and wrought him the greatest mischief ; these two oppressions make 
one weary. 

The legends of the Patriarchs far excelled the holiness of all the saints ; 
for they went on in simple obedience towards God in the words of their 
vocation. They performed such things as came to their hand, according 
to God's command, without respect ; therefore Sara, Abraham's wife, 
excelleth all other women. 

Philip Melancthon demanded of me, How it was, that though David 
was instituted and ordained a King immediately by God, yet he had 
many knocks and plagues as his Psalms do shew, where he saith, " Lord 
help thy people, &c." Also " We have a God that helpeth, and the 
Lord of Lords that delivereth from death, &c." which are Psalms of 
mourning : whereupon I said, David was not acquainted with many good 
days : he was plagued by the ungodly and false teachers, he saw that his 
people banded themselves against him, he endured and suffered many 
insurrections and tumults, which taught him his lesson to pray. As he 
was without tribulation he grew giddy-headed and secure, as we see in the 
adultery and murdering of Uriah. 

Ah, Lord God ! How is it that thou sufferest such great people to fall : 
this David had six wives, which doubtless were wise and understanding 
women; as, that wise Abigail ; if they were all such, then he was fur- 
nished with excellent surpassing wives. Moreover, he had ten concubines, 
yet notwithstanding he was an adulterer. 

Of Job 

JOB had many tribulations ; he was also plagued of his own friends, 
who fiercely assaulted him. The text saith, That his friends fell upon 
him, and were full of wrath against him ; they tormented him thorough!}-, 
but he held his peace, suffered them to talk their talking ; as if he 
should say, You know not what you prate about. Job is an example of 
God's goodness and mercy ; for how upright and holy soever he was, yet 
he sorely fell into temptation : but he was not forsaken, he was again 
delivered and redeemed through God's grace and mercy. 

That Abraham, Isaac, and Jacob were poor plagued People. 

I HOLD that Zaccheus was richer then Abraham, who digged so 
many wells, which the inhabitants of that country filled and stopped up. 

Isaac was also a miserable plagued man, and so was Jacob likewise ; 
yet they possessed such a faith that 1 do much admire, how they 
were able to brook and endure so many knaveries as were put upon 
them. 



310 BR. LUTHER'S FAMILIAR DISCOURSES. 

Of the Revelation of the Holy Prophets. 

MELANCTHON discoursed with me touching the Prophets, who con- 
tinually do boast in this sort, and with these words, " Thus saith the 
lord," &c. whether God in person spoke with them or no. 

They were very holy, spiritual, diligent, people, who seriously did con- 
template upon holy and divine causes; therefore God spake with them in 
their consciences, which the Prophets held for sure and certain Reve- 
lations. 

Of Isaiah, why he was slain, 

WE read in the books of Jews that Isaiah was slain by King Ahaz, 
because he said, " I saw the Lord sitting upon a throne," &c. For, 
doubtless, Ahaz said unto him, Thou wretch ! how dares t thou presume 
to say, " Thou hast seen the Lord," whereas God saith to Moses, " Shall 
a man see me, and live" ? Thou art an heretic, out of thy wits, and 
frantic : thou blasphemest God, thou art worthy of death, take him away. 

And many think it agreeth well with the truth, that Isaiah was slain for 
the same, for they coald endure no man that said, he had done or seen 
greater things then Moses. 

Of E lias. 
THE history of Elias is awful, and almost incredible. It was a fierce 
anger indeed, that so holy a man should pray, that it might not rain for 
so long a time ; he saw that the teachers were slain, and that God-fearing 
people were hunted away and persecuted. Therefore he prayed against 
those whom with words and preaching he could not prevail : for they re- 
garded the same as nothing at all ; wherefore they said, Thou troublest 
Israel for he had oftentimes threatened them, and complained of the 
great want which he with them had suffered. 

Of the Prophet Jonah. 

THE majesty of the Prophet Jonah is worthy to be advanced. He hath 
but four chapters, and yet he moved therewith the whole kingdom, there- 
fore under weakness he was justly a figure and a sign of the Lord Christ. 
Indeed it is surprising, that Christ should remember this but only in four 
words. Moses likewise, with few words describeth the creation, the his- 
tories of Abraham, and such great mysteries ; but he spendeth much 
time about describing the tent, the external sacrifices, the kidneys and 
excrements, for he saw that the world greatly esteemed outward things 
which they beheld with their carnal eyes ; but that which was spiritual 
they soon forgot. 

This history of the prophet Jonah is so great, that it is almost incredible ; 
yea, it soundeth more strange than any of the poets' fables; and if it 
stood not in the Bible, I should take it for a lie ; for consider, how for the 
space of three days he was in the great belly of the whale, whereas in 
three hours he might have been digested and changed into the nature, 
flesh and blood of that monster ; may not this be said, to live in the midst 
of death ? In comparison of this miracle, that wonderful passage through 
the Red Sea was nothing. 

Bui what appeareth more strange is, that after he was delivered, he 
then began to be angry, and to expostulate with a gracious God, touching 
a small matter, not worth a straw. It is a great mystery ; I am ashamed 
of my exposition upon this Prophet, in that I so weakly touch the maia 
point of this wonderful miracle. 



«F THE PATRIARCHS AND PROPHETS. 811 

Of the sharp Sermons of the Prophets against Hypocrisy and Idolatry. 

THE harsh and sharp words of the Prophets, go to the heart, for when 
they say, " Jerusalem shall fall, and be destroyed," then the Jews held 
such preaching to be altogether heretical, they could not endure them. 

Even so say I, the Romish church shall fall, and be destroyed ; but the 
Papists will neither believe nor endure it; for (say they) it is impossible 
to be believed, because it is written in the article, " I believe in the holy 
Christian church." Indeed many Kings were in such sort destroyed 
before Jerusalem, as Sennacherib, &c. yet when the Prophet Jeremiah 
said, IS Jerusalem shall be destroyed," (which he spake through the Holy 
Ghost), then so it fell out, and was done accordingly. 

If the Pope could bring against me only one argument (as the Jews had 
against Jeremiah, and other Prophets) then it were not possible for me to 
subsist. 

The Pope disputeth with me, not according to justice and equity, but 
with the sword, and his power. He useth no written laws, but club laws. 
If I had no other argument against the Pope than of the deed or fact, I 
would instantly hang myself ; but my dispute is just. 

Of the History of Jonah. 

AN upright Christian is like unto Jonah, who was cast into the sea, 
yea, into hell. He beheld the mouth of that monster gaping, and lay 
three days in his dark belly without consuming. This history should be 
unto us one of the greatest comforts, and an apparent sign of the resurrec- 
tion from the dead. 

In such sort God useth to humble those that are his. But afterwards 
Jonah went too far, would presume to master God Almighty, became a 
great man-slayer and a murderer, and would have had so great a city 
and so many people utterly destroyed. This was a strange saint. 

That it is a difficult matter to translate the Prophets. 

TO translate the Prophets well according to the Hebrew tongue, is 
a precious, a great and a glorious work, no man ever attained thereunto ; 
to me it is also a hard task ; may I be hence exempted from it, so will I 
(in God's name) let it rest. 

Of the Cause, why David took Bathsheha to Wife. 

IT is easy to be conceived, that David dealt uprightly, and repented 
himself, in not rejecting Bathsheba Uriah's wife, but married her; and 
forasmuch as he had shamed her, it was therefore fitting for him to bring 
her again to honour. God was also pleased with that conjunction ; how- 
soever, for a punishment of that adultery, God caused the son, begotten 
in adultery, soon to die. 

Of Abraham's Legends. 
NO man, since the Apostles time rightly understood the Legends of 
Abraham. The Apostles themselves did not sufficiently extol nor explain 
Abraham's faith, according to the worth and goodness thereof. I much 
marvel, that Moses so slightly remembereth him. 

Of Job and David, 

JOB at one time lost ten children and all his cattle, he was punished itf 
body and goods, yet it was nothing in comparison of David's troubles, for 
he had the promise which could neither fail nor deceive ; namely, where 



312 I>R. LUTHER** familiar discourses. 

God saith, thou shalt be King, but God tried him severely, no miserable 
man surpasseth David ; the Grecian tragedies are nothing like unto 
David's calamities. 

Of Adam. 

ADAM begat more children than those three which are specified in the 
Bible. But, in that mention is made of Seth, the same was done by rea- 
son of the lineage of our Lord Christ, who was born of that descent. Adam 
(doubtless) had many sons and daughters. It is like, that Cain was born 
thirty years after the fall, as they were comforted again : I believe, they 
were often comforted by the angels, otherwise, it had been impossible for 
them to have lain together, by reason they were filled with great sorrow and 
fears. At the last day it will be known that Eve did exceed all woman 
in sorrow and misery ; never came into the world a more miserable and 
sorrowful woman than Eve ; she saw, that for her sake we were all to die. 
Therefore, all other women may hold their peace and stop their mouths 
before Eve. Some affirm that Cain was conceived before the promise of 
the seed that should crush the serpents head. But I am persuaded, that 
the promise was made not half a day after the fall. For they entered into 
the garden about noon, and having appetites to eat, she took delight in 
the apple, then, about two of the clock (according to our accounts) was 
the fall. 

Of Agar, Abraham" s Concubine. 

. THE reason why Abraham gave so slender a dispach to Agar his con- 
cubine wilh Ishmael his son, giving her only one flaggon, or bottle of wine, 
was this, she was thereby to know, that she had no right to demand any 
thing of the inheritance ; but that which was given her, proceeded out of 
good will, not of any obligation or reason of law, yet, nevertheless, she 
might repair again to Abraham, and fetch more. 

The text in Genesis saith, Isaac and Ishmael buried Abraham ; from 
hence it appeareth that Ishmael was not continually with his father, but 
was nurtured out of the father's goodness and bounty ; the same was done 
for this end, that Abraham intended to lead Christ through the right line; 
therefore Ishmael was separated like Esau. 

Of Jacob. 

1 HOLD that Jacob was a poor perplexed man ; I would willingly (if I 
could) frame a Laban out of the rich glutton in the Gospel of Luke, and a 
Jacob out of Lazarus which lay before the gate. I am glad that Rachael 
•ate upon the idols, thereby to spite her father Laban. 

That David was an Eloquent Man 

"NEITHER Cicero, Virgil, noi Demosthenes, are to be compared with 
David for eloquence, as we see in the 119th Psalm, where he divided one 
sense and meaning into two-and twenty parts, making no variation but in 
words ; he had a great gift, and was highly favoured of God, I hold that 
God suffered him to fall so horribly, lest he should be too haughty and 
proud. 

David's history is a right tragedy, but at last it was reduced to a comedy. 
Oh, the offence which the heathen took in him, without doubt it vexed 
him sore, when they saw that his own son procured the roothers's fall. 
The same made him so chill and cold, that it took away all his strength. 
I hope that all his wives were not then living, seeing the Scripture maketli 
no mention thereof. If they were, then it was a great matter. 



OF THE PATRIARCHS AND PROPHETS. 313 

Of the Punishment ofShimei. 

SOME are of opinion that David dealt not well and uprightly, in that 
upon his death-bed he commanded Solomon his son to punish Shimei, who 
cursed and threw dirt at him in his flight before Absalom. Rut I say, he 
did well and right therein ; for the office of a magistrate is to punish the 
guilty and wicked malefactors. He made a vow indeed not to punish him, 
but that is to be understood so long as he lived. 

But afterwards when in Solomon's time, there was peace, then through 
Solomon he punished. In a tumultuous government, a ruler dareth not 
proceed a& in time of peace , yet at last it is fitting that evil be punished; 
for David saith, " the wretch cursed me sorely." 

Of Hezekiah, 

HEZEKIAH was a very godly king, full of faith, yet he fell ; for God 
cannot endure that an human creature should trust and depend upon his 
own works : „ No man entereth into heaven without the remission of sins. 

OfElisha. 

ELISHA dealt uprightly, in permitting the forty youths to be torn in 
pieces of two bears, because they called him, bald-pate ; for they mocked 
not him, but his God. As the same was also a jeering and mocking of 
Elijah, where they said unto him, "Thou man of God," &c. Therefore 
fire eame down from Heaven and devoured them. 

Of David. 

MANY strange things are written in the books of the Kings, according 
to human sense and reason ; they seem to be slight and simple books, 
but in the spirit they are of great weight. David endured much, Saul 
persecuted and plagued him ten whole years ; yet notwithstanding all 
this, David remained constant in faith, and believed that the kingdom per- 
tained unto him. I should have gone my way, and said, Lord ! thou hast 
deceived me, wilt thou make rnea king, and sufTerest me in this sort to be 
tormented, persecuted, and plagued ? But David was like a strong wall, 
and he was also a godly man ; he refused to lay hands on the king when 
he had fit opportunity ; for he had God's Word and that made him to 
remain so stedfast ; he was sure that God's Word and promise never 
would or could fail him. 

Surely Jonathan was an honest man, whom David loved entirely : he 
marked well, that the kingdom belonged to David, therefore he entreated 
David not to root out him and his. Jonathan also wrought wonders, when 
he with his armour-bearer alone, went over the mountain, and slew and 
destroyed the Philistines ; for, doubtless, he said with himself, the Lord 
that overcometh with many, is able also to overcome with few. But in 
that he wretchedly was slain, was a great grief to David ; the same often 
happeneth, that the good are punished for the sake of the wicked and un- 
godly. As we see the Son of God himself was not spared. 



Reflections on Chap.32, — Tn order to understand the prophecies, we 
must endeavour to find out the true subj ect of prophesy : that is precise 
ly what the prophets speak of, and the characters that are applied to that 
subject. The literal sense should always be kept in view and a knowledge 

2Q 



314 dr. luther's familiar discourses. 

of oriental customs attained. The beginning and end of the propheticr 
Sermons must be carefully observed. The time as near as possible of the 
prediction should be ascertained an acquaintance with the method of sal- 
vation by Jesus will greatly assist us in this work. The mind must be 
unprejudiced and we should be well acquainted with the Scriptures at large 
These rules with dependance on the Divine teaching will assist us in un- 
derstanding the prophecies. 



CHAP. XXXIII. 



OF THE APOSTLES 



AND 

JD1SC1PJLES OF CHRIST- 



Of the Disciples Fear. 

THE cause why the Disciples were afraid when Christ came unto them, 
{the doors being shut) was this, they saw how it lately went with their 
Lord and Master, fearing it might go even so with them, especially con- 
sidering that at the same time the Jews intended to act with violence 
against them. For as yet they scarcely believed that Christ was risen 
again from the dead, as may be gathered from the two disciples going to 
£maus, who said, we hoped he should have redeemed Israel, as if they 
should say, now all our hope is at an end. 

Of the Cause why the Pope extolleth not St. Paul as much as St. Peter. 

THE cause why the Papists boast more of St. Peter than of St. Paul, 
is this ; St. Paul had the sword, St. Peter the keys: they esteemed 
more of the keys (to open the coffers, to filch and steal, and to fill 
their thievish purse) than of the sword. That Caiaphas, Pilate, and St. 
Peter came to Rome and appeared before the Emperor are mere fables ; 
the histories touching that point do not accord ; for that reason I give 
no credit thereunto. Christ died under the reign of Tiberius Caesar, 
who governed five years after his death. All histories unanimously 
agree, that St. Peter and St. Paul died under the Emperor Nero, whose 
last year was the five-and-twentieth year after the death of Christ. But 
St. Peter was eighteen years at Jerusalem after Christ's death, as the 
Epistle to the Galatians witnesseth. And after that, he was seven years 
at Antioch. then (as they fable) he ruleth afterwards five-aud-twenty 
years at Rome. 

No Pope, among them all, yet ruled five and twenty years ; and ac- 



OF THE APOSTLES AND DISCIPLES OF CHRIST. 315 

cording to this reckoning-, St. Peter was not crucified under Nero. 
To conclude, the accounts in those histories agree not together. 
Saint Luke writeth also, that Saint Paul was two whole years at 
liberty in Rome, and went abroad ; he mentioneth nothing at all of 
Saint Peter ; it is a thing dangerous to believe, that Saint Peter ever was 
at Rome. 

Of St John's Canons and Epistles. 

SAINT JOHN the Evangelist wrote his Gospel touching the true 
nature of faith ; namely, that our salvation dependeth only upon Christ 
the Son of God and Mary, who so dearly purchased the same with 
his bitter passion aud death, and through the Word is received into the 
heart by faith, out of his mere mercy and grace. At last he was con- 
strained to write in his Epistle also of works, by reason of the wickedness 
of those, that, void of all shame, abused the Gospel through indulging 
*he flesh. 

That the Miracles of the Apostles were Necessary. 

SO long as Jupiter, Diana, and other worshipping of idols and abomina- 
ble idolatries of the heathens reigned, so long it was needful that Christ 
and his Apostles wrought corporal and visible miracles, to confirm the 
doetrine of faith, and to pull down and destroy all other doctrines and 
idolatrous worshipings. And such visible miracles to endure and to be 
wrought until the Gospel and baptism should be confirmed, and no lon- 
ger. But the Spiritual wonders, which Christ holdeih for miracles in- 
deed, the same remain continually to the world's end. As that of the 
Centurion, who took hold on so great a faith in Christ, although he was 
not present with his sick servant. 

John the Baptist had a great spirit, strength, and courage, who boldly 
opened his mouth against the holiest people, the Jews ; for he touched 
them home, when he said " Do not think to say in yourselves, we have 
Abraham to our Father, &c." Truly that was searching deeply. 



Reflections on Chap. 33. — The Apostles and Disciples of our bles- 
sed Lord, were men of truth and integrity ; and therefore it is certain 
that there are in their writings the most genuine traces, not only of a plain 
and honest, but a most pious and devout, a most benevolent and generous 
disposition, as every one must acknowledge, who reads their writings. 



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316 dr. luther's familiar discourses. 



CHAP. XXXIV. 



F ANGELS* 



What an Angel is. 

■ AN Angel is a spiritual creature created by God (without a body) for 
the service of Christendom, especially i* 1 tne office of the church. 

The acknowledgment of Angels is needful in the church. Therefore 
godly preachers should plainly, orderly, and Christian-like teach the 
same logically. First, to shew what Angels are, namely, spiritual crea- 
tures without bodies. Secondly, what manner of spirits they are, namely, 
good spirits and not evil. And, here evil spirits must also be spoken of, 
which of God were not so created, but out of a settled hatred against God 
they fell, the same hatred began in Paradise, and so will continue and 
remain against Christ and his Church to the world's end. Therefore the 
Angels we are treating of are not evil, but good spirits. Thirdly we 
ought also to speak touching their offices, as the Epistles to the Hebrews 
sheweth. 

fn them a looking-glass of humility is presented to godly Christians, in 
that such pure and glorious creatures do minister unto us, poor and base 
people in housekeeping, in policy, and in religion. And therein they are 
our true and trusty servants, they perform such offices and works as one 
poor, miserable creature, would be ashamed to do for another. In this 
sort we ought to teach touching the sweet and loving Angels ; whoso 
observeth not such order according to logic, the same indeed may speak of 
many impertinent things not belonging to the matter, but he shall speak 
little or nothing to edification. 

The x4ngels are near unto us, and to those creatures, who by God's 
command they are to keep and preserve, to the end they receive no hurt 
of the devil. And withal, they behold God's face, and stand before 
him. Therefore when the devil intendeth to hurt us, then the loving holy 
Angels do resist and drive him away ; for the Angels have long arms, 
and although they stand before the face and in the presence of God 
and his Son Christ, yet they are hard by and about us in our affairs, 
which by God in our vocations we are commanded to take in hand. 
The devil is also near and about us, and every twinkling of an eye 
fcracketh our steps in order tp deprive us of our lives, our saving health> 



OF ANGELS. 317 

and salvation. But the holy Angels do defend us from him, insomuch 
that he is not able to work us such mischief as willingly he would. Many 
devils are in woods, in waters, in wildernesses, and in dark places, ready 
to hurt and prejudice people; some are also in the thick black clouds, 
which do cause hail, lightening^ and thunderings, do poison the air, the 
pastures and grounds ; when these things happen, then the Philosophers 
and Physicians do say, it is natural, they ascribe it to the planets, and 
shew I know not what reasons for such misfortunes and plagues as proceed 
thereupon. 

„? That the Angels arc Lords Protectors. 

IT Were neither good nor fitting for us to know, how earnestly the holy 
Angels do strive for us against the devils, how hard a combat it is ; for 
if we should see, that one devil made work for so many angels, and put 
them to it, then we should be discouraged. Therefore the holy Scripture 
with few words saith " He hath given his angels charge over thee," &c. 
Also, " The angel of the Lord encamptth round about those that fear 
him." &c. Now, whosoever thou art, that fearest the Lord, be of good 
courage, take thou no care, neither be faint hearted, nor make any doubt 
of the angels .waking, watching, and protection ; for most certainly they 
are about thee, and do carry thee upon their hands. But how and in what 
manner it is done, take thou no care for that, God saith it, therefore it 
is most sure and certain. In Job it is written, " Behold he put no trust 
in his servants ; and his angels he charged with folly ;" namely, the evil 
angels. 

Concerning the angels, this is my opinion, and whereupon I stand sted~ 
fast, 1 do verily believe, that they are already up in arms, they are putting 
on their harness and girting their swords about them. For their judg- 
ment draweth near, and the angels prepare themselves for the fight and 
combat, and that within the space of a few hundred years they will strike 
down both Turk and Pope into the bottomless pit ot hell. 



Reflections on Chap. 34.— -It is impossible for us to describe the 
nature of angels, but it is our happiness to know that they are all minis- 
tering spirits^ sent forth to minister to them who are heirs of salvation. 



S 18 I»K. MJTHER's FAMILIAR BISCOURSES. 



CHAP. XXXV- 

OF THE 

DEVIJL AND HIS WORKS, 



5Tto an Ungodly Human Creature is a perfect Picture of the Devil, 
WHOSO would see the true picture, shape, or image of the devil, and 
would also know how he is qualified and disposed, let him mark well all 
the commandments of God in order one after another, and then let him 
place before his eyes an offensive, a shameless, a lying, an ungodly, inso- 
lent, and blasphemous man or woman, whose mind and conceptions are 
directed in every way and kind against God, and who taketh delight in 
doing people hurt and mischief ; there thou seest the right devil carnal 
and corporally. First, in such a person there is no fear, no love, no faith 
nor confidence in God, but altogether contempt, hatred, unbelief, despair 
and blaspheming of God, &c, There thou seest the devil's head, which 
directly opposeth the first commandment. Secondly, a believing Chris- 
tian taketh God's name not in vain, but spreadeth abroad God's word, 
calleth upon him from his heart, thanketh him for his benefits, confesseth 
him, &c. But this picture and child of the devil doth quite the contrary, 
he holdeth God's word for a fable, he fearfully abuseth God's name, blas- 
phemeth God, and withal he sweareth and rageth abominably, calleth 
upon the evil one and yieldeth unto him. There thou seest the mouth 
and the tongue of the devil, directed against the second commandment. 
Thirdly, a true Christian esteemeth worthily of the office of preaching ; 
he heareth and learneth God's word, with true earnestness and diligence, 
according to Christ's institution and command, not only to the amendment 
and comfort of himself, but also for good example to others, he honoureth 
and defendeth godly servants of the Word, permitteth them not to suffer 
*\ant, &c. But this image and child of the devil regardeth ho preaching, 
heareth not God's word (or very negligently), speaketh evil thereof, per- 
verteth it, and maketh a scoff thereat ; yea, he hateth the servants thereof, 
who, for ought he careth, may famish for want of food, &c. There thou 
seest the ears of the devil, his throat and neck of steel, directly against the 
third commandment. Further desirest thou to know how the body of the 
devil is shapened and fashioned, then hearken to the following command- 
ments of the second table, and take good heed thereunto. For the first 
a good Christian honoureth his parents, and hearkeneth unto them, to the 
magistrates, and to the shepherds of souls according as God hath com- 



OF THE DEVIL AND HIS WORKS. 319 

roanded. But this child of the devil hearkeneth not to his parents, serv- 
eth and helpeth them not; nay, he dishonoured, contemneth, and vexeth 
them, he forsaketh them in their need, he is ashamed of them when they 
are poor, he scorneth them in their old age, he is disobedient to the ma- 
gistrate, and sheweth unto them no reverence, but speaketh evil of them, 
he regardeth no admonition, no reproof, no civility, nor honesty, &c. 
There thou seest the breast of the devil. Secondly, an upright and true 
Christian* envieth not his neighbour, he beareth no ill will towards him, 
hedesireth not to be revenged of him, although he hath cause, yea, he 
condoleth with his neighbour, when hurt and grief assaulteth him, help- 
eth, and to his power defendeth him against those which seek his life, &c. 
But this child of the devil, although he cannot hurt his neighbour in body 
and life, or murder him with the fist; yet, he hateth and envieth him, he 
is angry with him, and is his enemy in his heart, wisheth his death, and 
when it goeth evil with his neighbour, then he is glad and laugheth in his 
sleeve, &c. There thou seest the devil's wrathful and murdering heart. 
Thirdly, a God-fearing Christian liveth modestly and honestly, he shun- 
neth all manner of wrongful dealing, standeth in fear of God's wrath and 
everlasting punishment, who will judge the whoremongers and adulterers, 
&c. Hebrews the 13th, and Saint Paul to the Ephesians saith. •■ No whore- 
monger nor unclean person, &c. hath inheritance in the kingdom of 
Heaven." But the child of the devil doth quite the contrary, void of all 
shame and chastity, with words, with behaviour, with the act, if he hath 
opportunity, through whoring, adultery, incest, &c. There thou seest 
the belly of the devil. Fourthly, a godly Christian liveth by his labour, 
by his trade, with a good conscience, deceiveth no man of that which is 
his, yea, he lendeth, helpeth and giveth to the needy according to his 
ability, &c. But this devilish child helpeth none, no, not in the least 
kind, but he tradeth in usury, coveteth. robbeth and stealeth, as he may, 
by power and deceit ; he taketh all manner of advantage to cheat and to 
cozen his neighbour by false wares, measures, weights, &c. There thou 
seest the hands and sharp-pointed claws of the devil. Fifthly, a godly 
creature speaketh evil of no man, he belieth not his neighbour, nor beareth 
false witness against him ; yea, although he knoweth his neighbour faulty, 
yet out of love he covereth his infirmities and sins, except by the magis- 
trate he be called to confess the truth, &c. But this child of the devil 
doth quite the contrary, he slandereth and backbiteth, betrayeth, and 
falsely accuseth his neighbour, perverteth that which he hath rightly spo- 
ken, &c. There thou seest the devil's evil and wicked will. Sixthly, and 
lastly, a true Christian coveteth not his neighbour's house, his inheritance, 
nor his wealth, misleadeth not his wife nor his daughter, enticeth not 
away his servants, coveteth nothing that is his, yea, according to his pow- 
er, he helpeth to keep and preserve that which belongeth to his neigh- 
bour, &c. But this child of the devil irnagineth, endeavouveth, and day 
and night seeketh opportunity to defraud his neighbour of his house, his 
grounds, lands, and people, to draw and entice his wife away unto him- 
self, to flatter away his servants, to instigate his neighbours tenants 
against hirn^ to get his cattle from him, &c. There thou seest the devil's 
lust. — Christ, with short words, pourtrayet.h and draweth the wicked 
villian in his right colours, where he saith, " He abidelh not in the truth." 
Also, " He is a murderer." For through lies, yet under the colour of 
the truth, he seduceth and deceiveth godly people, like as he did Adam 
and Eve in Paradise ; therefore the more holy the people be, the greater is 
the danger they stand in. For this cause, we ought to beware of the devil, 
and to take our refu&re in Christ, who crushed his head, and delivered us 



320 dr. luther's familiar discourses. 

from his lies, he, as the only right master and teacher, taught us to 
truth, as it is written, " Him shall ye hear." He, through his death, hath 
redeemed us from everlasting death, and hath purchased everlasting 
Jife. 

Of the Cause, ichy the Devil is an Enemy to Upright Christians, 

THE devil is provoked to he our enemy, because we are against him 
with God's Word, wherewith we destroy his kingdom. Now, he is a 
Prince and a god of the world, he hath a greater power than all the 
Kings, Potentates, and Princes upon earth, therefore, doubtless, he 
would be revenged of us, as indeed he assaulteth us, without ceasing, 
which we both see and feel, On the contrary, how great soever he be, 
yet we have no more in the world to encounter him with, than what is in- 
closed within flesh and blood. But the spirit is that little bag or purse, 
wherein that viaticum, that pure Arabian gold, lieth hid, the same must 
the devil leave untouched and unremoved, and shall have no thanks at all 
for his pains. Is it not provoking that thehellish fiend, that utter enemy 
of God, who brought the fall of human nature, and is the cause of sin 
and death, should so lamentably plague, affright, and accuse us poor 
creatures, and, by reason of our sins, presume to condemn us ? What 
hath the wicked villain to do therewith, allowing that we have sinned ? we 
have done him no harm, muchless have we sinned against him, for he gave 
no laws unto us, but alas, we have sinned against God, and transgressed 
his commandments. Therefor* we have nothing to do with that arch 
enemy, but we confess, and say, " Against thee, Lord, have we sinned,'* 
he. We know, through God's grace, that we have a gracious God and 
a merciful Father in Heaven, whose wrath against us, Christ Jesus, our 
only Lord and Saviour, hath appeased with his precious blood. Now for- 
asmuch as through Christ we have remission of sins and peace with God, 
so must the envious devil be content to let us alone and to live in peace, 
so 'that from henceforward he can neither upbraid nor hit us in the teeth 
concerning our sins against God's laws, for Christ hath cancelled and torn 
in pieces the bill or hand-writing of our consciences which was a witness 
against us, and hath nailed the same to his cross ; to God be everlasting 
honour, praise and glory in Christ Jesus for the same. Amen. 

The devil knoweth the thoughts of the ungodly, for he possesseth them 
therewith. He seeth and ruleth the hearts of all such people as are not 
kept safe and preserved by God's word ; yea, he holdeth them captive in 
his snares, insomuch that they must think, do, and speak according to 
his will. And St. Paul saith, " The God of this world blindeth the minds 
of them that believe not, lest the light of the glorious Gospel of Christ, 
who is the image of God, should shine unto them," &c. And Christ 
giveth a reason, and sheweth how it cometh to pass, that many do hear 
the word, yet they neither understand nor keep the same, where he saith, 
The devil cometh, and taketh the word out of their hearts, lest they 
should believe, and be saved/' Therefore it is no marvel, that the devil 
through his prophets declareth wlrat shall happen and come to pass : as 
he knew touching the wars of Bavaria, and declared the same before they 
began ; for he saw that Rupurt Prince Palatine was haughty and rich, 
audacious and bold, and that he contemned Maximilian the Emperor. 
i\gain, the devil marked that the Emperor was possessed with a civil, 
upright mind and disposition, and therefore he knew, that the Emperor 
would not endure such contempt ; whereupon, Anno 1540, the same war 
arose and proceeded accordingly. 

The Scripture clearly sheweth that the devil giveth unto mankind evi- 



OF TBE ©EVIL AND HIS WORKS. 321 

thoughts, and blindeth the minds of the ungodly ; as of Jndas it is written, 
" That the devil put it into his heart to betray Christ." And he not only 
gave into Cain's heart to think evil of his brother Abel, and to become his 
enemy ; but also he instigated and stirred him up to murder his brother. 
The devil knoweth not the thoughts of the faithful, until they utter them : 
Ciirist was too wise for him, for he knew not the thoughts of Christ's 
heart, neither knoweth he the thoughts of the godly, in whose hearts 
Christ dwellelh. But he is a powerful, a crafty, and a subtle spirit ; 
Christ himself nameth him a Prince of the world, who goeth about and 
shooteth fearful thoughts (which are his fiery darts) into the hearts even of 
the godly, as discord, wrath, hatred against God, despair, blaspheming, 
&c. St. Paul partly understood them ; yea, he vehemently complaineth 
thereof, when he saith, " There was given to me a thorn in the flesh, 
namely, the messenger of Satan to buffet me," &c. Those were the high 
spiritual tribulations which no Papist understandeth. 

The Apostle giveth this title to the devil, " That he hath the power 
of death," Heb. ii. And Christ calleth him a murderer. He is such a mas- 
ter that he is able to procure death even out of the leaf of a tree ; he hath 
more boxes and pots full of poison, wherewith he destroyeth people, than, 
all the apothecaries in the world have of healing medicine : if one poison 
will not dispatch, so will another. To conclude, the pow r er of the devil is 
greater than we can imagine or believe, by reason that only God's finger 
can resist him. Christ himself saith (touching the crooked woman 
which could not lift up herself), "That Satan had bound her eighteen 
years." And St. Peter saith, " Christ healed all that were oppressed of 
the devil." 

That the Devil disquieteth People, yea, also in their Sleep. 

SATAN plagueth and tormenteth people all manner of ways, insomuch 
that he fooleth and affrighteth sofne in their sleep, with heavy dreams 
and visions, so that now and then the whole body sweateth by reason of 
anguish of heart. Moreover, he leadeth some also sleeping out of their 
beds and chambers up into high dangerous places, insomuch that if, 
through the defence and service of the loving angels, which are about 
them, they were not kept and preserved, he would throw them down, and 
cause their death. 

That Christ only frustrateth the Power and Craftiness of the Devil. 

INDEED although the devil be not a commenced doctor, yet he is 
both deeply learned and well experienced ; he hath been in practice, hath 
used his art, his trade, and occupation, now almost six thousand years. 
No human creature can prevail against biin but only Christy yet never- 
theless he hath made trial of his art and trade against him, as when h<£ 
said unto him, " If thou wilt fall down and worship me, i will give thee 
all the kingdoms of the whole world," &c. he saith not as before, " Art 
thou the Son of God," but saith- 1 am God, thou art my creature, for all 
the power and glory of the world is mine, I give the. same to whom I 
please : Therefore if thou wilt worship me, so will I give them unto thee. 
This blaspheming of God, Christ could not endure, but calleth him by 
his right name and saith, avoid Satan, &c. 

No man is able to comprehend or understand this temptation ; I would 
willingly die, on condition that I could fundamentally preach thereof. 
Doubtless, the devil moved Christ much when he said, " All this is mine, 
and I give it to wjiom I will ;" for thev are words of the Divine Majesty, 

2R 



322 DR. LUTHER'S FAMILIAR DISCOURSES. 

and belong- only to God. True it is, the devil giveth also, but let us 
make a strong" distinction between the true giver, who giveth all that we 
have and are, and between the dissembling- murderer, who giyeth to those 
thatserve and worship him for a short time, yet so, that afterwards they 
must everlastingly perish. Christ contradicteth him not, in that he is a 
Lord and a Prince of the world ; but he will not therefore worship him, but 
saith, avoid Satan, &c. Even so ought we to do likewise. He must be, 
indeed, a most wicked, a poisoned, and a thirsty spirit, in that he durst 
presume to tempt the Son of God to fall down and worship him. The 
arch villian, doubtless, in the twinkling of an eye, laidbofore the Lord a 
delusion of all the kingdoms of the world, and shewed the glory of the 
same, as Luke writeth, thereby to move and allure him, to the end he 
should think, such honour might one receive, and yet nevertheless be 
the child of God. But the Lord meeteth him rightly, and saith, avoid 
Satan ; (i Thou shalt worship the Lord thy God," &c. The Evangelist 
Matthew saith clearly, " Jesus was led by the spirit into the wilderness to 
be tempted of the devil,'* 

That we must resist the Evil Spirit when he tormenteth the Conscience. 

WHEN the envious poisoned spirit, the devil, plaguethand tormenteth 
us, as he useth, by reason of our sins, and intendeth thereby to lead us 
into despair, then we must meet him in this manner, and say, thou de- 
ceitful and wicked spirit, how darest thou presume to persuade me to 
such things I Knowest thou not that Christ Jesus my Lord and Saviour, 
who crushed thy head, hath forbidden me to believe thee, yea, even when 
thou speakest the truth, in that he baptizeth and nameth thee a murderer, 
a liar, and a father of lies, I do not grant unto thee, that I, as thy cap- 
tive, shall be condemned to everlasting death and hellish torments by 
reason of my sins, as thou falsely suggestest ; but thou thyself, on the 
contrary, long since, by Christ my Lord and Saviour, art stripped, 
judged, and with everlasting bonds and chains of darkness art bound, cast 
down and delivered to hell, insomuch that thou art reserved to the judg- 
ment of the great day, and finally, with all the ungodly, shalt be thrown 
into the bottomless pit of hell. 

Further, I demand of thee, by what authority thou presumest to ex- 
ercise such power and right against me ? whereas thou hast given me 
neither life, wife, nor child; no, not the least thing I have :neither art 
thou my Lord, much less a creator of my body and soul, neither hast 
thou made the members wherewith 1 have sinned. How then, thou wicked 
and false spirit, art thou so insolent, as to domineer over that which is 
mine, as if thou wast God himself. 

The devil is driven out either by the prayers of the whole church, so 
that they join all their prayers together, which are so strong and power- 
ful, that they even pierce the clouds ; or else he that driveth out the 
wicked enemy must be highly enlightened, and must have a strong and a 
sted fast courage, and be certain of the cause; as Elijah, Elisha, Peter, 
Paul, &c. 

That in the Time of Christ many were possessed of the devil. 
THE cause, that so many poor people m the time of Christ were pos- 
sessed, was, that the true doctrine was almost sunk and quenched by the 
people of Israel, few excepted; as Zacharias, Elizabeth, Simeon, Anna, 
&c. And I believe if the Pharisees should have continued to. rule, and 
that Christ had not come, then surely Judaism would have been turned 



OF THE DEVIL AND HIS WORKS. 32S 

into Paganism, and an Heathenish kind of being ; as, before the shining 
of the Gospel, was seen in Popedom, where the people understood as 
little of Christ and his Word, as the Turks and Heathens. 

Whether the Devil knew Christ according to the Flesh, or no? 

The devil well knew the Scripture, where it is said, " Behold a virgin 
shall conceive and bear a child." Also, " Unto us a child is born." &c. 
All this the devil knew very well, 

But because Christ carried himself humble and lowly, went about with 
public sinners, and by reason thereof he was held in no esteem ; therefore 
the devil looked another way over Christ, and knew him not; for the 
devil looketh upwards, after that which is high and pompous ; he looketh 
not downwards, nor on that which is humble and lowly. 

But the everlasting merciful God doth quite the contrary, he beholdeth 
that which is lowly, as the 113th Psalm sheweth, " Our God hath his 
dwelling on high, and yet humbleth himself to behold what is in heaven 
and on earth." And Isaiah the 66th, " I will look to him that is poor, 
and of a contrite spirit, and trembleth at my Word." God careth not for 
that which is high ; yea, it is an abomination before him. St. Luke saiih, 
" That which is highly esteemed among men, is abomination in the sight 
of God." Therefore he that intendeth to climb high, let him beware 
of the devil, lest he throw him down; for the nature and manner of 
the devil is, first to hoist up into heaven, and afterwards to cast down 
into hell, 

That all Sadness and Melancholy cornel h of the Devil. 

IN cases of melancholy and sicknesses I conclude, it is merely the work 
of the devil. For God maketh not melancholy, neither doth he affright 
nor kill, because he is a God of the living. From hence the Scripture 
saith, " Rejoice, and be of good comfort," &c. God's Word and Prayer 
is physic against spiritual tribulations. 

That it is more laudable to be made away by the Devil, than by Human 

Creatures. 

I WOULD wish rather to die through the devil, than through the Em- 
peror or Pope ; for then I should die through a great and mighty Prince 
of the world. But if it should be so he should eat such a bit of me as will 
be his bane, he shall spew me out again : and, at the day of judgment, 
I in requital will devour him. 

The devil needeth not to tell me, that I am neither good nor upright ; 
neither would I wish to be so, that is, to be without feeling of my sins, 
and think that 1 need no remission of the same ; for, if that were ihe 
case, all the treasure of Christ were lost on ine, seeing he saith himself, 
" He came not for the sake of the just, but to call sinners to repentance." 

When the Devil is once overcome, whether as then he returncth again 

or no ? 

I HOLD when a devil, who is once overcome with God's Word and 
Spirit, must then be gone, and dareth not return again with the same 
temptation; for Christ saith, " Avoid Satan," &c. And in another 
place he saith, " Come out thou unclean spirit," &c. Then say the de- 
vils, " Suffer us to enter into the herd of swine." &.c. Origen saith, I be- 
lieve that the saints do strangle and slay many devils i n combating ; that is 
break their power. 

2R2 



\ 

324 dr. luther's familiar discourses. 

How the Devil bewitcheth People. 

WITCHCRAFT is the devil's own proper work, wherewith (when 
God perraitteth) he not only hurteth people, but oftentimes through the 
same he makgth them away ; for in this world we are as guests and stran- 
gers, both in body and soul cast under the devil. For seeing- he is god of 
this world, so are all things under his power, whereby we are preserved in 
temporal life ; as meat, drink, air, &c. 

The devil is so crafty a spirit, that he can ape and deceive our senses. 
He can cause one to think that he seeth something, which notwithstandr 
ing hee seeth not. Also, that one heareth a thundering, or a trumpet, 
which he heareth not. Like as the soldiers of Julius Csesar thought they 
heard the sound of a trumpet (as Suetonius writeth), and yet there was no 
such thing. Therefore, Satan is a master in aping and deceiving people, 
and every human sense. 

And especially, he is an artificial master ; as wheri he deceiveth people 
spiritually, when he bewitcheth and deceiveth the hearts and consciences 
in such sort, that they hold and receive erroneus and ungodly doctrine and 
opinions for the upright and divine truth, 

We see at this day how easy a matter it is for him so to do, by the sec- 
taries a^nd seducers ; for he hath in such sort bewitched and deceived their 
hearts, that they hold that for the clear truth, which is altogether lies, er- 
rors, and abominable darknesses. They hold themselves wise and learned 
in Divine causes ; but other people they hold merely for geese and such 
as neither see nor understand any thing at all. 

That the Devil plagueth upright and true Christians with his 

Delusions. 

THE poisoned serpent taketh such delight in doing mischief, that he 
not only deceiveth and apeth the secure and proud spirits with his delu- 
sions, but also he undertaketh through his deceptions so bring into error 
those which are well instructed and grounded in God's Word. He vexeth 
me oftentimes so powerfully, and assaulteth me so fiercely with heavy 
and melancholy thoughts, that I forget my loving Lord and Saviour 
Christ Jesus, or at least 1 beho]d him far otherwise than he is to be 
beheld. 

To conclude, there is none of us all that is free, but that oft he is de- 
ceived and bewitched with false opinions ; that is, hath now and then 
other thoughts and meanings of our Lord God, of Christ, of faith, and of 
his state God-ward, than indeed he ought to have, 

Therefore we should learn how to know this conjurer, to the end he 
might not come behind us (being sleepy and secure), and so delude us 
with his witchcraft. And truly if in case he findeth us not sober and 
watching, and not armed with spiritual weapons, that is, with God's Word, 
and with faith, then most sure and certain he will overcome us. 1 Pet. v. 
Epbes. vi. 

As in the year 1521 I made in my journey a stay at Wartburg, in the 
high castle at Pathmo, the devil many times plagued me there : but I re- 
sisted him in faith, and with this sentence I encountered him, God is my 
God, who hath created mankind, and hath put all things in subjection 
under their feet. Now, if thou thinkest (Satan) that thou hast any power 
Over rae^ so try it. 

That Faith overcometh the Devil. 
ANNO 1521, As I departed from Worms, and not far from Eisenach, I 



OF THE DEVIL AND HIS WORKS. 325 

was taken prisoner, and was lodged in the castle of Wartburg in Pathmo, 
in a chamber far from people, where none could have access unto me, but 
only two boys that twice a day brought me meat and drink. Now, among 
other things, they brought me hazel nuts, which I put into a box, and 
sometimes 1 used to crack and eat of them. In the night time, (he devil 
came and got the nuts out of the box, and cracked them against one of the 
bed-posts, making a very great noise and rumbling about my bed, but I 
regarded him nothing at all ; when I began to slumber, then he kept 
such a racket and rumbling upon the chamber stairs, as if many empty 
hogsheads and barrels had been tumbled down ; and although I knew that 
the stairs were strongly guarded with iron bars, so that no passage was 
either up or down, yet i arose and went towards the stairs to see what was; 
the matter, but finding the door fast shut, I said, Art thou there ? so be 
there still ; I committed myself to Christ, my Lord and Saviour, of whom 
it is written, " All things are put in subjection under his feet," and then 
laid me down to rest again. 

That the Devil may be driven away by contemning and jeering. 

AT such a time when I could not be rid of the devil with uttering' 
sentences out of the Holy Scripture then I made him often fly with jeering 
words ; as when he intended to burthen my conscience, I sometimes said 
unto him, Devil ! if Christ's blood, which was shed for my sins, be not 
sufficient, then I desire thee that thou wouldst pray to God for me. When 
he findeth me idle, and I have nothing in baqd, then he is very busy, and 
before I am aware he wringeth from me a bitter sweat ; but when I offer 
him the pointed spear, that is, God's Word, then he flieth, yet before he 
goeth, he maketh a grievous hurricane. When at the first I began to 
write against the Pope, and that the Gospel went on, then the devil laid 
himself strongly therein, he ceased not to rumble and rage about, for he 
willingly would have preserved purgatory at Magdeburg ; and the flight of 
souls. For there was a citizen whose child died, for which he refused to 
have Vigils and soul-masses to be sung ; then the devil played his reaks, 
came every night, about twelve of the clock, into the chamber where the 
child died, and made a. whining like a young child. The good citizen 
being therewith full of sorrow, knew not what course to take. The Popish 
Priests cried out, O, now you see how it goeth when vigils are uot solem- 
nized, &c. Whereupon, the citizen sent to me, desiring my advice 
there, (for my sermon which I had lately preached touching this sentence, 
" They have Moses and the Prophets," was gone out in print, which the 
citizen had read) ; then J wrote unto him from Wittemberg, and advised 
him, not to suffer any vigils at all to be held, for he might be fully 
assured, that those were merely pranks of the devil ; whereupon, the 
children and servants in the house jeered and contemned the devil, and 
said, What doest thou, Satan? Avoid, thou cursed Spirit, and get thee 
gone to the place where thou oughtest to be, into the pit of hell, &c\ 
Now as the devil marked their contempt, he left off his game, and came 
there no more ; because he is a proud spirit, and is net able to bear 
contempt. 

That it is profitable for Christians to be be tempted of the Devil. 

ALTHOUGH Satan ceaseth not to plague the Christians, and to shoot 
at us his daring fiery darts, but prepareth one combat after another, yet 
the same is very good and profitable for us, for thereby he maketh us the 
more sure of the Word and Doctrine, insomuch that faith encreaseth and is 
stronger in us j indeed, we often lie under, and it may be well that novr 






326 DR. LUTHER'S familiar discourses. 

and then the devil hunteth out of us a sour and bitter sweat, yet notwith- 
standing he cannot bring- us into despair ; for Christ always hath kept 
the field, and through us he will keep it still. Through hope in all man* 
ner of trials and temptations we hold ourselves on Christ. 

That the Devil raiseth Sectaries and Seducers. 
SURE it is, the devil in these times befooleth the frantic sectaries and 
seditious spirits, and maketh them so stiff, hard, and insolent, that no 
anvil can possibly be more hard ; for they will not be taught; they receive 
no instructions ; they permit no scripture to be of value, but think how 
they may spin their own conceits and glosses our of their brains, thereby 
to make frivolous opposition against the clear and open sentences, which 
are against them, out- of Holy Writ; they will presume to defend and 
maintain their dreaming opinions, which they bring into the scripture, 
&c. Hereby we may apparently know, that for certain the devil ridetb 
them, and through his sorcery hath taken them captives. 

Thai the Devil can mask himself in Christ's Person. 

IT is a fearful thing when Satan intendeth to torment the sorrowful 
consciences with intolerable melancholy ; then the wicked villain, master- 
like, can mask and disguise himself into the person of Christ, so that it is 
imposible for a poor creature (whose conscience is troubled, to discover 
the villainy of the devil. From hence it falleth out, that many of those 
(that neither know nor understand the same) run headlong into despair, 
and make themselves away ; for they are blinded and deceived so power- 
fully by him, that they are fully persuaded it is not the devil, but Christ 
himself that vexeth and tormenteth them in such sort. 

I am a Doctor of Holy Scripture, and for many years have preached 
Christ ; yet, to this day, lam not able to put Satan off, nor to drive him 
away from me, as willingly I would ; neither am I able so to comprehend 
Christ and to take hold on him, as in Holy Scripture he is placed before 
me ; but the devil continually seeketh how to put another Christ into my 
mind. Yet, nevertheless, we ought to render humble thanks to Almighty 
God, who hitherto hath preserved us by his holy Word, through faith and 
by prayer, so that we know how to walk before him in humility and fear, 
and not to depend or presume on our own wisdom, righteousness, strength, 
and power, but to cheer and comfort ourselves in Christ, who is always 
more than sufficiently strong and powerful; and although we be weak and 
faint, yet we continually vanquish and overcome through his power and 
strength in us poor, weak, and feeble creatures. For this may his holy 
name be blessed and magnified for evermore. Amen. 

Of the DeviVs Work. 

THE devil goeth about with two things, wherewith he advanceth his 
kingdom, and raiseth tumults in the world ; namely, lying and murdering, 
y hich he driveth with all diligence, and without ceasing. God com- 
mandeth, and saith, " Thou shall do no murder." Also, "Thou shall 
have none other God's but Me." Against these two commandments, the 
devil, in his members, dealeth seriously without intermision. He neither 
can nor may do any thing else but lie murder, as, alas ! We find by sad 
experience. 

He now dallieth and playeth no more with people, as heretofore he hath 
done, with and by rumbling spirits ; for he well seeth, that the condition 
of the time is far otherwise than what it was twenty years past. Truly, 
he now beginneth at the right end, and useth great diligence. The rurnb- 



OF THE DEVIL AND HIS WORKS. 327 

ling spirits are now mute among us ; but the spirits of sedition do en- 
crease above measure, and get the upper hand ; God resist them. 

Of the Power of the Devil 

THE power which the devil useth is not by God commanded, but God 
resisteth him not, but suffereth him to make tumults, yet no longer nor 
further than he willeth : for God hath set him a stint and mark, over and 
beyond which he neither can nor dare to step. 

Like as when a great lord beheld another setting his barn on fire and 
resisted him not, but looked through the fingers ; even so doth our Lord 
God likewise with the devil. But in that God saith (concerning Job) to 
Satan, " Behold, he is in thy hands, yet spare his life," &c. That power 
was by God permitted, who gave him leave thereunto ; as if God should 
say, I will once permit and give thee leave, but touch not his life. 

That God through human Weakness destroyeth the Power of the Devil, 

IT is almost incredible that God commandeth us (weak flesh and blood) 
to enter combat with the devil, and to strive and fight with so powerful a 
spirit as he is, and, hath given into our hands no other weapon, but only 
his Word, which by faith we take hold on, and therewitlr^we beat and 
overcome him ; the same must needs grieve and vex that great and power- 
ful enemy. But in such combating, it is very difficult and heavy, espe- 
cially in that we know the devil to be the devil ; for no man is able with 
words to express, much less to believe, how that maledicted majesty can 
disguise and transform it self into an angel of light, as Paul saith, 
2 Cor. xi. 

That the Devil is a Fowler. 

THE devil is like a fowler. Those birds which he catcheth, the necks 
of the same he wringeth asunder, keeping very few alive ; only those that 
do allure other birds to his snare, and also do sing the song which he will 
have, the same he putteth into a cage, to the end, that by their 
alluring, he may catch more ; all the rest must go to the pot. I hope he 
shall not get me into his cage. 

Therefore, if thou intendest to resist Satan, then look that thou be 
well armed and weaponed with God's Word, and with prayer. For if 
thou art secure, and without God's Word, then the devil is near thee, 
and lieth upon thee, ; thou hast nd way to resist him, but only and alone 
through God's Word and prayer. For he cannot endure those blows of 
defence ; otherwise, though thou givest him once his dispatch, and turn- 
est him away, yet he will quickly return again, especially if thou art se- 
cure, liest snoaring, and thinkest that now all is safe. 

Let no man flatter himself, and think, that the.devil is far from the 
ungodly, and in hell, as the Archbishop of Mentz thinketh ; whereas 
the devil dwelleth in his hard heart, and driveth him according to his xvill 
and pleasure. For if the devil had none other power, but only to plague 
us in body and in wealth, and that he vexed and tormented us only with 
the cares and troubles of this life, then he were no devil to make account 
ofi But he hath learned a higher art; namely, when he taketh away 
from us and falsifieth the article of justication, both privative and positive, 
when he either teareth the same quite out of our hearts, as is done in 
Popedom, or elsedefileth it through sects and heresies, in that they talk 
and babble much thereof ; but, nevertheless, they hang thereon a gloss 
concerning works, or somewhat else, which is not pure, so that they 



32S DR. ixther's familiar discourses. 

leave the husks or pealings of the nuts to their people and heavers, but 
the kernels are gone. 

What Shape or Form the Devil carrieth. 

THE devil carrieth two manner of shapes or forms, wherein he dis+ 
guiseth himself; he either appeareth in the shape of a serpent, thereby 
to affright and to kill; or else, into the form of a silly sheep, to lie and 
deceive ; these are his two court-colours. The devil is a foolish spirit, for 
he giveth means and occasion toChrist to defend himself in that he plagueth 
the poor and weak Christians; for thereby he confirmeth the authority 
of Christ and his Apostles , as when they make the sick whole and sound, 
then the devil should rather wish he had left them at peace and quiet, but 
his wicked desire in doing mischief driveth him forward, to the end he 
might be brought to confusion. 

That the Words and Works of Godly People do much vex the Devil. 

OUR songs and psalms do sorely vex and grieve the devil ; on the con- 
trary, our passions and impatiences, our complainings and cryings, Alas! 
or , Woe is me ! do please Into well ; yea, be laugheth thereat in his fist. 
He taketh delight in tormenting us, especially when we confess, praise, 
preach, and laud Christ. For seeing the devil is a prince of this world, 
and our utter enemy, therefore we must be content to let him pass through 
his country ; he will needs have imposts and customs of us, and striketh 
our bodies with manifold plagues. 

Over ivhomaiid how far God permitteth the Devil to plague the People 

GOD giveth to the devil and to witches power over human creatures two 
manner of ways : First, Over the ungodly, when he will punish them by 
reason of their sins, Secondly, Over the godly, when he intendeth to try 
them, whether they will be constant in the faith, and remain in his obedi- 
ence, or no. For without God's will, and our own consent, the devil can- 
not hurt us ; for God saith, " Whoso toucheih you, toucheth the apple of 
mine eye." And Christ saith, " There cannot fall an hair from your 
J»ead without your heavenly Father's notice." 

The devil hafh even the nature and manner in devouring like a wolf; 
who beginnelh not to eat, until he hath torn in pieces and murdered all 
the sheep in the fold ; for the devil (if God resisted him not) would des- 
troy and kill all human creatures at once. 

That the DeviVs Power is seen by the Falling of the Saints. 
THE devil's power is not so well to be seen by the falling of carnally 
minded people, and of the wise of this world (which live like senseless 
creatures and heathens), as it is seen by the falling of the saints that were 
endued with the Holy Ghost: as Adam, David, Solomon, Peter. &c. who 
committed great sins, and fell by God's determinate council, to the end 
they should not proudly exalt themselves by reason of God's gifts ; for 
which cause God suffered David to fall so fearfully into adultery and mur- 
der, to the end he should learn to know his spoiled nature, and to pray the 
Miserere for our example, that we also continually may live in God's fear 
may watch and pray. 

A fearful History of a Scholar who gave himself over to the Devil. 
ANNO 1538, the 13th of February, a young student at Wittemberg, 
named Valerius, of Leipsic, was by me pronounced absolved in the sa- 



OF THE DEVIL AND HIS WORKS. 329 

cristy, in the presence of the deacons and his tutor, George Mayor. The 
same was very rude and disobedient to his tutor. At last, being examined 
and asked, why he lived so lewd and dissolute kind of life, fearing neither 
God nor men ? He thereupon confessed, That five years past he had given 
himself over to the devd, with these words, I renounce and deny thy faith 
(O Christ), and henceforward will be entertained by another master. 
Touching these words 1 examined him ; I reproved and chid him sharply, 
and I asked him, if he had spoken any words more to the devil ? He an- 
swered, Wo. Then 1 asked him, if he was not sorry for it, and if now he 
would return again to our Saviour Christ ? Whereupon he answered, and 
said, Yea, and earnestly persisted in praying. Then I laid my hand upon 
him, and with the rest that were by, I kneeled down, prayed the Lord's 
Prayer, and afterwards said, 

" Lord God, heavenly Father, who through thy well beloved Son hast 
commanded us to pray, and in thy holy church hast ordained and instituted 
the office of preaching, that with meek spirit we should instruct and re- 
cover again such of our brethren, which through some fault might be 
overtaken. And Christ thy only Son himself saith, * I am not come, but 
only for the cause of sinners :' Wherefore we pray thee, for this thy ser- 
vant, that thou wouldst pardon and forgive him his sins, and receive him 
again into thy holy church, for thy dear Son's sake, Christ Jesus our Lord. 
Amen." 

I afterwards spake these words to the youth in the High German 
tongue, which he spake after me : I, Valerius, confess before God and all 
his holy Angels, and before the assembly of this church, that I did re- 
nounce and deny the faith of my God, and gave myself over to the devil : 
the same is grievous unto me, and I am heartily sorry : I will hencefor- 
ward, by God's help, be a professed enemy to the devil, and will conform 
myself to the will of my Lord God, and amend myself. Amen. 

Hereupon I admonished him again to repentance, and God's fear, and 
that henceforth he should in godliness, civility, and in obedience live, and 
should by faith and prayer resist the counsels of the devil : and when the 
devil should take hold on him with wicked cogitations, then he should 
arm himself with God's Word, and should repair to his tutor, or minister, 
discover the same unto him, and should reject the devil, with his coun- 
sels and advices. This young student from that time forward grew and 
became a very godly Christian. 

How we ought to carry ourselves in Time of Tribulation, 

WHEN tribulations approach, then excommunicate them in the name 
of Christ Jesus, and say, God hath forbidden me to receive that coin, 
because it is minted by the devil; therefore we reject it, as being pro- 
hibited. 

When heavy temptations come upon thee ; then expel them by what 
means thou best mayest : talk with good friends of such things as thou 
takest delight in. But here a man may say, Without due consideration, 
nothing that is good can be effected. Hereunto I answer, We must make 
a difference of cogitations. Those of the understanding do produce no 
melancholy, but the cogitations of the will cause sadness ; as, when one 
is grieved at a thing ; or when one doth sigh and complain, those 
are melancholy and sad cogitations, but the understanding is not me- 
lancholy. 

When I write against the Pope, I am not melancholy; for then I labour 
with the brains and understanding : then I write with joy of heart ; inso- 

2S 



230 BR. LUTHER'S FAMILIAR DISCOURSES. 

much, that not long since Dr. Reisenpusch said unto me, I much marvel 
that you can be so merry ; if the case were mine, it would go near to kill 
me. Whereupon I answered him, and said, Neither the Pope, nor all his 
shaven retinue, can make me sad ; for I know that they are Christ's ene- 
mies ; therefore I fight against him with joyful courage. 

Since the time that Silvester wrote against me, and in his hook gave 
himself this title, The Master of the Holy Palace, and that I saw the 
bigot wrote such stuff as constrained me thereat to laugh and jest ; I say, 
since that time, I scorned him, his master the Pope, and all his Popish 
crew. 

Now in my old age I am vexed and tormented with nothing, but with 
the temptations of the devil, who walk eth with me in my bed-chamber; 
who pouteth and knitteth his brows at me : can he gain nothing of me in 
heart, so falleth he on my head, and soundly plagueth me. 

lie oftentimes troubloth me touching praying ; he striketh thoughts into 
my breast, as though i neglect to pray diligently : although I know, that 
in one day I pray more than all the Popish Priests and friars, but I babble 
not so mnch. My earnest advice is, that no man contemn written or de- 
scribed prayers ; for whoso prayeth a psalm, the same shall be made tho- 
roughly warm. * 

The devil oft-times argued against me the whole cause which (through 
God's grace) I lead ; he objecteth also against Christ. But better it were 
that the temple brake in pieces, than that Christ should therein remain ob« 
scnre and hid. 

Of the Devil's Kindnesses. 

THE devil is so kind, thar he giveth heaven to people before they sin, 
and after their sins, he bringeth their consciences into despair. But 
Christ dealeth quite contrary, for he giveth Heaven after sins committed, 
and maketh joyful consciences. 

Last night as I waked out of my sleep, the devil came and intimated, 
that God was far from me, and heard not my prayers ; whereupon I said, 
Very well, so will I call and cry the louder. I will place before my sight 
the world's unthankfnlness, and the ungodly doings of Kings, Potentates, 
and Princes ; I will also think upon the raging heretics ; all these will en- 
flame my praying. 

Of the Difference- between the Obedience towards God, and towards 

the Devil 

AMONGST the external obediences towards God and the devil, nothing 
carrieth a fairer lustre than superstition and unbelief. People are very 
diligent in practising God's Worship without his word and command. God 
commanded} the obedience of faith and of good works. But the obedi- 
dieijce towards the devil cpnsisteth in evil works : that is, in superstition 
asid worshipping of idols. 

In Job are two chapters concerning Behemoth the whale, that by rea- 
son of him no man is in safety. Wilt thou (saith the text) " draw Levia- 
than out with a book? Will he make many supplications unto thee? 
will he speak soft words unto thee?" These are coloured words, and 
figures whereby the devil is signified and shewed. The whale careth for 
no ship, neither doth Behemoth ; he careth for no art, for no wisdom 
nor power. The prince of this world regardeth these like strpw or stab- 
bits. But one thing there is that shall destroy him ; namely, God's 
Word in faith : " The woman's seed will do the deed." 



OF TEMPTATIONS AND TRIBULATIONS. 331 

Reflections on Chap. 35.— The devil is that evil spirit which now 
workelh, and ever does work " In the Children of disobedience," al- 
lowed and indulged sin, let it be in whatever matter it may, is one fear- 
ful link of that horrible chain which connects a man with the infernal 
and malignant spirit which the Scriptures denominates a devil, the ad- 
versary of God and all holiness. A spirited opposition to sin and Satan is 
a good evidence of grace in the heart. 



CHAP, xxxvi. 

OF 

at 

TEMPTATIONS ANE> TRIBULATIONS* 



How Luther was tried and tempted of the Devil, ty reason of his Doc- 
trine, and how he defended himself. 

WHOSO, without the word of grace and prayer, disputeth with the 
devil touching sin and the law, the same hath lost ; therefore let him 
leave off betimes. For the devil is armed against us with Goliah's sword^ 
with his spear and weapons ; that is, he that is on his side to assist, him, 
the testimony of our own consciences, which witness against us in that we 
have transgressed all God's commandments ; therefore the devil hath a 
very great advantage against us. 

The Devil oftentimes assaulteth me, by objecting, that out of my doc- 
trine great offences and much evil hath proceeded, wherewith he many a 
time vehemently perplexeth me. And although I make him this answer, 
That much good is also raised thereby (which by God's grace is true), 
yet notwithstanding he is so nimble a spirit, and so crafty a rhetorician, 
that, master-lil^e, he can pervert the same merely into sin. He was 
never so fierce and full of rage, as he is now. I feel him exceeding 
well. 

But when I remember myself, and take hold on the Gospel, and meet 
him therewith, then I overcome him and confute all his arguments ; but 
many times I fail therein ; therefore he saith, The law is also God's 
Word, why then is the Gospel always objected against me ? Then I say 
unto him, true: the law is also God's Word; but it is as far different 
from the Gospel, as heaven is from earth : for in the Gospel God ofFereth 
unto us his grace; he will be our God, merely out of love, and he pre- 
senteth unto us his only begotten Son, who delivereth us from sin and 
death, and hath purchased for us everlasting righteousness and life; 
thereon do I hold, and will not make God a liar. Indeed, God hath also 
given the law, but in every respect for another use and purpose. 

2S2 



332 dr. luther's familiar discourses. 

What I teach and preach, the same I lead openly by clear day-light, 
not hidden in a corner. I direct and square the same by the Gospel, by 
baptism, and by the Lord's prayer. Here Christ standeth, him 1 can- 
not deny ; upon the Gospel do I ground my cause, &c. Yet notwith- 
standing all this, the devil, with his crafty disputing, bringeth it so near 
unto me, that the sweat of anguish droppeth from me, insomuch, that 
1 feel many times that he sleepeth nearer unto me than my wife Kate ; 
that is, he disquieteth me more, than she comforteth or pleaseth me. 

Thus St. Paul was constrained to defend and comfort himself at Phi- 
lippi, when both Jews and Gentiles hit him in the teeth, and said, " That 
he troubled their city," &c. And at Thessalonica they said, " These are 
they that turn the world upside down, they do contrary to the decrees of 
Caesar," &c. And at Cesaria, Tertullus said, " This is a pestilent fellow, 
that hath moved sedition among all the Jews throughout the world, &c. 
This was as much as to say, he was a rebel against the Emperor." Like- 
wise the devil stirred up the Jews against Christ, accusing him of rebel- 
lion also and that he forbade to pay tribute unto Caesar. Also that he 
blasphemed, in making himself the Son of God. 

Therefore, I say to Satan, like as thou earnest to confusion by Christ 
and St. Paul, even so (Mr. Devil) shall it go with thee, if thou med- 
dlest with me. 

How a Christian ought to defend himself against heavy Thoughts. 

As I said before, so I say still, that all heaviness of mind and melan- 
choly cometh of the devil ; for he is the Lord of death, Hebrews vii. es- 
pecially when a man is possessed with such thoughts, as, that God is not 
gracious unto him ; or, that God will have no mercy upon him, &c. 
Therefore whosoever thoti art, that art possessed with such heavy thoughts, 
know for certain, that the same is a work and driving of the devil : for 
God has sent his Son into the world, not to affright but to comfort sinners. 
From hence these and the like sentences are oftentimes expressed in Holy 
Scripture; "Rejoice: be joyful in the Lord. Be not afraid. Be not 
discouraged. Be of good comfort. I have overcome the world, ihe 
sting of death is made blunt upon me ; yea, it is altogether broken in 
pieces," &c. 

Therefore in such tribulations thou oughtest to be of good courage, and 
to think, that henceforward thou art not the child of a human creature, 
but of God through faith in Christ, in whose name thou art baptized ; 
therefore the spear of death cannot enter into thee ; he hath no right unto 
thee, much less can he hurt or prejudice thee, for he is everlastingly 
swallowed up through Christ. 

That Tribulations are sure and certain tokens that God loveth us. 

IT is better for a Christian to be sorrowful then to be secure, as the peo- 
ple of the world be. Well is he (saith the wise man, Prov. xxviii.) that 
standeth always in fear ; yet so, that he knoweth he hath in Heaven a 
gracious God, for Christ's sake, as the Psalm saith, " The Lord's delight 
is in them that fear him, and put their trust in his mercy." 

There are two sorts of tribulations ; one, of the spirit ; another, of the 
flesh. Satan tormenteth the conscience with lies; he perverteth that 
which is done uprightly and according to God's Word. But the body, or 
the flesh, he plagueth in another kind. 

No man ought to lay a cross upon himself, or to make choice of a tri- 
bulation (as is done in Popedom) : but if a cross or tribulatiou cometh upon 
him, then let him suffer it patiently, and know that it is good and profita- 



OF TEMPTATIONS AND TRIBULATIONS. 333 

ble for him. For by that means we must learn through experience, that 
Satan is a liar and a murderer, and that heaviness of spirit cometh of the 
devil, who, out of mere hatred, wisheth that we might not enjoy so much 
as one hour's solace or comfort. But be thou of good comfort in the 
Lord, it will be better ; for Christ will make good his promise, where he 
saith, *' I live, and ye shall live." Likewise, " I will not leave you com- 
fortless. " And, " I will take you unto me, so that ye shall be where I 
am," &c. 

Therefore I hope, that our loving Lord will graciously help us, and put 
an end to our tribulations. In the mean time let us cheer up ourselves in 
patience, and let us with joy and comfort keep in mind what St. Paul 
saith, Through much tribulation we must enter into the kingdom of heaven. 
And all that will live godly in Christ Jesus must suffer persecution. 
That blaspheming of God is Twofold. 

I being informed of one that was fiercely tempted and plagued 
in his conscience, because he found not in himself a complete righteousness ; 
that he was not so righteous as God in the law required ; and that in pray- 
ing he always felt blaspheming against Christ, said, It is a good sign ; for 
blaspheming of God is two-fold ; one is actively, or operative, when one 
wilfully seeketh occasion to blaspheme God ; the other is a constrained 
blaspheming of God passively ; when the devil against our wills, posses- 
sed! us with such evil cogitations unawares, which we desire to resist. 
With such God will have us to be exercised to the end we may not lie snoring 
in laziness, but that we should strive and pray against the same. By this 
means such reasonings, in time will vanish and cease, especially at our 
last end ; for then the Holy Ghost is present with his Christians, standeth 
by them, driveth away the devil, and maketh a sweet, a quiet, and a peace- 
able conscience. Wherefore write unto him, that he take, for his spirit- 
ual disease, this my physic ; namely, that he trouble not himself about 
any thing, but be of good comfort, trust in God, and hold himself on the 
Word: as then, the devil, of his own accord, will cease frorj stirring up 
such temptation. 

But concerning his tribulation, in not finding a full and complete right- 
eousness in himself, let him know, that no human creature findeth the 
same in this life ; it is altogether angelical, which shall fall unto us in the 
life to come. Here we must content ourselves with Christ's righteousness 
which he fully merited for us with his innocent and spotless life. 

The evil doings which one cannot hinder, call for Patience and Prayer. 

DAViD was a wonderful discreet man, in that he dared openly to teach 
and speak against the false worshipping of the Jews,, but he was not able 
to hinder the same : doubtless he saw in this corner one celebrating mass, 
another in that place teaching falsely (the same were both powerful and 
numerous), which if by force he could have destroyed, no doubt he would 
have done it; but seeing he knew not how to remedy the same, he was 
forced to have patience, and to compose a song thereof unto the Lord, 
sang, and called upon him. 

When lam troubled with reasonings concerning temporal or domestic 
affairs, then I take a psalm, or a sentence out of St. Paul, and so I lay me 
down to rest and sleep. But the cogitations that come ot the devil are 
somewhat more chargeable unto me, then I must look well about me, and 
valiantly strive to work myself thereout. 

Of the Christians Victory though the Holy Ghost, 

HUMAN weakness must lie open to all tribulations and dangers in- 



384 Dil. LUTHER'S FAMILIAR DISCOURSES, 

wardly and outwardly, to corporal and spiritual trials ; yea also, must lie 
open to the devil ; insomuch that if God held not over us, defended and 
protected us not, none of us could remain the space of an hour. There- 
tore the Holy Scripture giveth a very fair epithet of the Holy Ghost, cal- 
ling him an advocate and assistant, that pleadeth our cause, speaketh our 
words, standeth in our stead, and when we are fallen, he helpeth us up 
again. Thus we keep the victory through faith, we overcome the devil 
and the world ; yet not by our strength or ability, but through the strength 
and operation of the Holy Ghost, by Faith. 

That Christians must suffer, 

WE which are Christians must to the task, and suffer Active and 
Passive, of God, who worketh and formeth us as a potter prepareth his 
clay ; we must also suffer of the world and the devil, who doth so plague 
and torment us, that we are made martyrs continually. 

Our Lord God vexeth all his saints, they must all drink of the cup ; for 
ven so he dealt with the Virgin Mary. Those which are loving and ac- 
ceptable unto him, the same must suffer; and when we strive, then we 
lose. This affrighteth me. 

It is imposible than an human heart, without crosses and tribulations, 
should think upon God, and not forget him. 

That all cannot bear equal tribulations, 

NOT all are able to bear tribulations alike ; for, if an human crea- 
ture were merely fltsh without bones, then the body would fall into a 
lump, or bunch ; the bones and sinews do keep up the flesh, &c. Even 
so it is in the Christian congregation, some must be able to bear a blow of 
the devil ; as we three, Philip Melancthon, John Calvin, and myself ; 
therefore we pray continually in the church; for it is prayer that must 
do the deed. 

That David's Tribulations were much more heavy than ours are, 

DAVID, doubtless, had worse devils then we have, for without great 
tribulations he could not have had so great revelations, which indeed, 
were great and glorious. David made Psalms, and sang ; we also will 
make Psalms, and sing as well as we can, to the honour of our Lord God, 
and to spite and deride the devil and his spouse. 

How we ought to comfort one that is in Trouble, thinking he hath sin- 
ned against the Holy Ghost, 

SUCH a one ought earnestly to be dissuaded from entertaining those 
temptations, and not to vex himself therewith, for he is not guilty of such 
sins. No adulterer or murderer treadeth Christ's blood under foot ; but 
when they are sorry for their sins, and believe on the Son of God, then 
their sins are remitted ; as Christ said to the adultress, and to the mur- 
derer on the cross ; to the adultress he said, " Neither do I condemn thee, 
go, and sin no more." To the murderer he said, " This day shalt thou 
be with me in Paradise." But to the Scribes and Pharisees (who set 
themselves against the righteousness of the Gospel) Christ said, " Woe 
be unto you." 

When one out of weakness denieth God's Word (as many at this time 
do under Prince George), so is it no sin against the Holy Ghost. Peter 
sinned in denying Christ, but not against the Holy Ghost. On the con- 
trary, Judas persisted in sinning, he repented not aright, but remained 
hardened. 



OF TEMPTATIONS AND TRIBULATIONS. 335 

How Luther answered the Devil tvhen he tempted and plagued him in 
the JSight Season. 

WHEN in the night time the devil cemeth upon me with his tempta- 
tions and tribulations, then I give him these and the like answers, and 
say, Devil ! I mast now sleep ; for the same is God's command and 
ordinance, to labour by day, and to rest and sleep by night ; but. thou, 
Devil, art so holy, that thou never committest any sin ; if otherwise, 
then go thy way to God, and purchase grace for thyself ; and iu case 
thou intendest to make me good and just, then I say unto thee, Physician 
heal thyself. 

Of the Reason why good and godly People are plagued of the Devil. 

A GOD-FEARING person is chastised, to the end he should not be 
condemned with the world; but the ungodly, that they may either con- 
fess their sins, or else be more hardened. The better Christian, the more 
tribulations ; the more sins, the more fear. 

Of David's Tribulations. 

WHEN David sang this song, O my son Absalom, my son, my son 
Absalom, would to God I had died for thee, O Absalom my son, my son, 
Sec. Ah ! how sorrowful and perplexed a man was he at that time? The 
very words do denote that his grief of heart was great. 

The good and holy King had vehement tribulations and crosses, which 
altogether eclipsed and darkened the promises, which by God were made 
unto him ; yea they were thereby more darkened, than cleared up. They 
were fearful and horrible examples of offences ; his grief of heart was 
such that he lamented that ever he was born. His kingdom, indeed, was 
thoroughly powdered and peppered unto him ; for although he was 
anointed King, yet for the space of seven years he had but only two 
tribes ; aud afterwards, when he was confirmed King in Israel, then they 
rebelled against him. Absalom slew his brother Amnon : the sister by 
the brother was deflowered, and made a shame to the world, &c. Therefore 
to hold fast and sure to the Word, in time of such trials and vexations 
(as David did) O ! the same is of inestimable value. 

Of Luther 1 s admonishing to Patience in Tribulation. 

IF we rightly considered how great the glory of the life to come will 
be (which we expect when we rise again from the dead), then should we 
not be so heavy and unwilling to surfer all manner of tribulations , which 
by the wicked world are put upon us. 

" When the Son of Man, our Lord Jesus Christ, shall appear at the last 
day to judge the living and the dead, and shall pronounce the sentence both 
over the God-fearing and ungodly, then from our hearts we shall be 
ashamed, that so unwillingly we suffered but a slight cross or tribulation ; 
as imprisonment, of a casting into the dungeon, &c. Then we shall say, 
O, fie upon me ! ill that I threw not myself under the feet of the ungodly 
to be trampled uptfn, for the sake of the glory which now I see repealed, 
and proceedetli out of the truth of the promises of God's Word, and which 
is shewed to all those that received and believed the same ; therefore St. 
Paul joyfully saith, " For I reckon that the sufferings of this present time 
are not worthy to be compared with the glory which shall be revealed in 
us," Rom. viii. 

The upright and true Christian church hath not to strive with flesh 
and blood, but with spiritual wickedness in high places, as St. Paul saith, 
Eph. vi. The spiritual combat is mos f t heavy and dangerous : for flesh 



S36 PR. LUTHER'S FAMILIAR DISCOURSES. 

cud bleed taketh away but only body, wife and children, house, land 
and what is temporal ; but the spiritual evil taketh away the soul, ever- 
lasting- life and salvation. 

lTet us be of good comfort and never be dismayed, all will turn to the 
best ; for our tribulations shall tend to God's honour, to the profit and 
saving health of us, and of many people. Let us stand stedfast and en- 
dure the blow, let the devil rage and swell as long as he will ; for cer- 
tainly he shall run himself on the rock. 

Comfort against Melancholy. 

DR. Jeronymus Weller being deeply plunged into melancholy fits alid 
humours, I said unto him, be of courage, you are not the only one that 
suffereth tribulation, I also have greater sins upon me, then you and your 
father have ; for I blasphemed my God fifteen years together with cele- 
brating that abominable idol the Mass, insomuch that I wish from my 
heart I had been at that time rather a pander.or a thief. 

That God helpeth out of Tribulations. 

I HAVE found by experience, that in my highest tribulations (which 
tormented and exhausted my body in such sort, that 1 could scarcely pant 
and take my breath), I went dried up and pressed out like a sponge ; 
no creature was able to comfort me ; insomuch that I said, am I alone 
the man that must feel such tribulations in the spirit ? but ten 
years past, I being solitary and alone, God comforted me again through 
iis holy angels, and enabled me to strive and fight against the Pope, 

That the true Church is always in Danger and Tribulation 

WE learn both in Holy Scripture; and also by experience, that the 
church continually standeth in danger and in need, so that she might easily 
fall into despair. For what did we see and feel (before the Imperial Diet 
held at Augsburgh, anno 1530), but that the cause of religion and the 
church had quiet been extinguished ? But seeing that (by God's grace) 
we are now delivered from that fear, there ariseth a greater danger and 
tribulation concerning seditious spirits, especially the Antinomians. 
Therefore the church must continually stand trembling and in danger, 
as is written, " If 1 considered not thy Law, so had my soul remained in 
hell ;" that is, I should have fainted and despaired. 

Tribulations and hurtful cogitations are certain signs of the death of 
self confidence ; they shoot more sorely at the heart, than any arrow or 
bullet is shot at a mark ; they dry up marrow and bone; such evil rea- 
sonings plagued me more than all my labours, which have been innu- 
merable. 

Oft I took business in hand, thereby, intending to drive away the 
devil ; but all would not do, he would neither depart nor desist. For 
Satan (as a founder of death) hath so spoiled and fouled our nature, that 
we refuse to be comforted. Therefore he that feeleth such devilish cogi- 
tations and spiritual temptations, take my advice in order to expel them. 
Let him thin k on somewhat else tkat is pleasant ; let him take in hand some 
honest sncl civil matter, and as much as possible let him seriously meditate 
thereon. But above all things, let him use the principal physic, namely, let 
him stedfastly believe in Jesus Christ; for he came to comfort and to revive, 
and will destroy the works of the devil. And inasmuch as all melancholy 
and heavy cogitations proceed from the devil, so must we pray to God for 
his Holy Spirit, who is a stout and a courageous contemner of death and 
all danger ; he is the daring champion. 



OF TEMPTATIONS AND TRIBULATIONS. 337 

A true Christian should be a joyful creature ; and although we must 
suffer many plagues and tribulations outwardly and inwardly, both of the 
world and the devil, let it go on, let us not be dismayed, but call upon 
God and have patience ; he is a help in time of need : he will not leave us 
comfortless, nor let us die in tribulations, for they are good and necessary 
for us, to the end God's strength in our weakness, may be the stronger. 
Let us behold how, and in what manner, the holy Patriarchs, the Prophets, 
and Apostles were dejected and discouraged. How then should we go 
scot free, that are poor, miserable, and weak worms. 

Where the Gospel is purely tairght, there are always Persecutions and 

Tribulations. 

The Gospel cannot be without persecution ; for that man, who is called 
Christ, must taste of blood, as Moses's wife said to her husband, "Thou 
art to me a bloody bridegroom." For Antichrist is not Christ's friend, as 
in this our time we find by experience, in that the Pope so fiercely rageth 
and thundereth against the Gospel, If 1 had not been circumspect and 
diligent, so had the Pope devoured me. I am the Pope's perch, that 
have sharp pointed fiins, which he is not able to swallow nor devour : the 
Pope on me hath found a hedge-hog to chew on. 

Comfort for perplexed Consciences. 

THE Lord our God is a God of the humble and perplexed hearts, which 
are in need, in tribulation, and in danger, in whom he sheweth his power ; 
for if we were strong, then should we be proud and haughty. God cannot 
shew his power, nor make proof thereof, but only in our weakness: he 
will not quench the glimmering flax, neither will he break in pieces the 
bruised reed. 

God loveth tribulations, and he also hateth them ; he loveth them, 
when we thereby are stirred up to pray, and to trust in God; again he hateth 
them, when by reason thereof we grow faint and dismayed. Therefore, 
when we are well, then let us sing to God a Psalm and praise him ; but 
if we be not well and merry, then let us call upon God, and pray ; for the 
Lord hath pleasure in them that fear him, and wait upon his mercy. 

He that feeleth himself weak in faith, let him always have a desire to be 
strong therein, for that is a nourishment which God relisheth in us with 
an appetite. Therefore faint not, but lift up and comfort thyself with 
God's Word, and with examples of Holy Scripture ; for God, who hath 
holpenall the Patriarchs, the Prophets, and the Saints, will not forsake 
thee. 

Of Faith's Tribulation. 
FAlTH's tribulation is the greatest and sharpest torment, for faith 
must overcome all other tribulations whatsoever ; now, if faith be foiled 
and lieth under, then al> other tribulations must needs fall upon human 
creatures ; but if faith holdeth up his head, if that be sound and in health, 
then all other tribulations and vexations must grow sick, weak, and de- 
crease. This tribulation of faith was that thorn which St. Paul felt, and 
which pierced through flesh and spirit, through soul and body, &c. 
Such tribulations was David possessed with, when he made this Psalm, 
" Lord rebuke me not in thine anger," &c. No doubt he would rather 
have been slain with a sword, than to have suffered such wrath and indig- 
nation from God, which was heavy upon him. I am persuaded that such 
do far excel those martyrs which corporally are plagued and pained, for 
they see daily in the world, offences, heresies, errors, the falsifying of the 

2T 



838 I»R. LUTHER'S FAMILIAR DISCOURSES. 

of the pure doctrine ; they see that the ungodly are fortunate, and what* 
soever they take in hand prospereth according to their hearts, desire ; on 
the contrary, they see, that the righteous and godly Christians are daily 
banished, hanged,drowned, and persecuted in the fiercest manner, like as 
sheep appointed to be slain, insomuch that they are ready to break their 
hearts for very sorrow. 

That Solitariness in Tribulations ought to be abandoned. 

IT is written of St. Paul, that when he had suffered shipwreck, and 
great hunger fourteen days together, he went afterwards to his brethren, 
who received him courteously, and so was refreshed and comforted. 
Even so when I am in heavy tribulations, then I rather go to my swine 
herd than to remain aloue. The heart of an human creature is like a mill 
stone in a mill, when corn is shaked thereupon, it runneth about, rubbeth 
and grindeth it to meal, but if no corn be present (the stone nevertheless 
still running about), then it rubbeth and grindeth itself thinner and be- 
cometh smaller; even so the heart of an human creature will be occupied, 
if it hath not in hand the works of its vocations to be employed therein ; 
then cometh the devil and shooteth into him heavy cogitations and vexa- 
tions ; then the heart consumeth itself with melancholy, insomuch that it 
must starve and famish. Many a one therewith grieveth and perplexeth 
himself to death, as Syrach saith, sorrow killeth many people, and me- 
lancholy consumeth marrow and bone, it produceth no profit at all. 

Beavy thoughts do enforce rheums ; when the soul is busied therewith, 
then the body must partake of the same. Austin said well, the mind is 
easier when it loves, than when it rages. When cares, heavy cogitations, 
sorrows, and passions do exceed, then they weaken the body, which, 
wiihout the soul, is dead, or like a horse without one to rule it. But 
when the heart is at rest and quiet, then it taketh care of the body, and 
giveth it what pertaineth thereu to. Iherefore we ought to abandon and 
resist, anxious thoughts by all possible means whatever. 

The life of no human creatures is peaceable without discontent, every one 
hath his tribulaticns 5 and many a one, rather than be without them, will 
procure disquietness to himself: for no man is content with that which 
God giveth and sendeth : hath one a wife, so wished he that he had her 
not ; a single man desirethjto have a wife ; a master wisheth to be a servant ; 
a poor man would wiEingly be' rich ; a rich man continually coveteth more, 
he cannot be filled nor satisfied. Even so fareth it with the heart of a 
human creature, which never can be at rest. To conclude, I never yet 
knew a troubled and perplexed man that was right in his own wits. 

Of Luther s Wish and Desire in his Sickness. 
AH ! how willingly would I now die, for 1 am faint aud overwrought, 
and at this sime I have a joyful and peaceable heart, and conscience. I 
know full well, so soon as I shall Le again in health, 1 neither shall have 
peace nor rest ; but sorrow, weariness and tribulations do attend me. For 
could not that great man, St. Paul, be free or exempt from tribulations; 
how then should I, poor man, have peace and be without vexations and 
tribulations ? for through many troubles we must enter into the Kingdom 
Of God. How willingly would I be instructed of St. Paul, if he' Were now 
living .; what manner of tribulation his was at that time, he called a thorn 
in the fiesh. I am persuaded, it was something higher than despairing 
by reason of his sins, as in Isaiah xliv, such tribulations are expressed, 
65 For a small moment have I forsaken thee; in a Utile wrath I hid my 
face from thee, ,J &c. And in the 22d Psalm* " My God, my God, why 



OF TRIBULATION AND TEMPTATION. 339 

hast thou forsaken me ?" As if he had said, thou hatest me without a 
cause : for in Christ was no sin. Also in the 73d Psalm, we read, " I 
was pricked in my reins," that is, a spear went through my reins. 

When spiritual tribulations do approach, then we breathe out and say, 
cursed be the day wherein I was born, &.c. Then »ve begin to sweat. In 
such tribulations almost was our blessed Saviour Christ in the garden, 
when Jie said, "Father, let this cup pass from me;" here the will was 
against the will, yet he turned himself presently according to his Father's 
will, and was comforted by an angel ; Christ (who in oar flesh was plagued 
and tempted) is the best Mediator and Advocate, by God, in our tribula- 
tion. He is president, when we are only respondents, if we will but 
suffer him to mediate. Be it so, that it seemeth God is angry with us 
when we are in tribulation and temptation ; yet when we repent and be- 
lieve, then we shall find, that under such anger, God's grace and goodness 
towards us lieth hid. Therefore let us patiently attend our Lord God's 
leisure, and constantly remain in hope ; let us not be offended at such vi- 
zards, but diligently pray. 

To have Patience in Suffering 

ON the 8th of August, 1529, I together with my wife, lay sick of a 
fever; then said, 1 God hath touched me sorely, audi have been im- 
patient : but God knovveth better than we whereto it serveth. Our Ford 
God doth like a Printer, who setteth the letters backwards ; we see and 
feel well his setting, but we shall see the print yonder, in the life to come : 
in the mean time we must have patience. 

The tribulations of God-fearing Christians, are strong and profitable. 
Tribulation is a right school, and an exercise for flesh and blood : whoso 
is without them, the same understandeth nothing. Therefore the Psalms, 
almost in every verse, speaktth of nothing but tribulations, and perplex- 
ities, sorrows, and troubles : it is a book of tribulations. 

Comfort in Spiritual Tribulation. 

DID Christ receive the thief on the cross, and Paul, after so mauy bias- 
phemings and persecutions ? then have we no cause at all to doubt there- 
of. And, indeed, we must all in that way attain to salvation ; and although 
we have no cause to fear God's wrath, yet, for old Adam's sake, we 
must stand in fear ; for he cannot take such hold on the grace and mercy 
of God, as he ought to take hold thereof; and although old Adam had 
but only the first three words in the creed, *' 1 believe in God the Father," 
yet where they far above his natural wisdom, reason, and understand- 
ing. 

Of Satan's Tribulations. 

THE devil useth to plague and torment us in that place we are most 
tender and weak ; so he did in Paradise, he fell not upon Adam, but he 
assaulted Eve. It commonly raineth there where it was wet enough before. 

When one is possessed with these doubts, namely, that although he cai- 
leth upon the Lord, yet he cannot be heard, therefore concludeth, that 
God hath turned the heart from him, aud is angry. These are cogita- 
tions which we suffer, not which we make, for they are forced upon us. 
Against the same thou must arm thyself with God's Word, in which he 
hath promised that he will hear thee. But in that thou wilt appoint 
through whom, when, and how God shall hear thee, the same is stark 
nought ; for place, times, and persons are accidental things, but the sub- 
stance and essence itself is the promise, that thou shait be heard ; for see* 

2T2 



340 *>r. luther's familiar discourses. 

ing thou art baptised, and believest in Christ, most certainly God heareth 
thee. But it is God's manner and custom to hide his love from us, inso- 
much that we suffer ourselves to dream that he heareth us not. God hath 
said that he would dwell in the thick darkness, and that clouds and dark- 
ness are round about him. Sometimes we mnst see God's back part, &c. 
Indeed we are cast down, but not forsaken. Whoso feeleth not these 
thoughts, the same cannot find nor know what Christ can do, Therefore 
let us with Job say, " Although he slay me, yet I will trust in him." My 
Lord Jesus Christ hath won, conquered, and kept the field, therefore shall 
I well remain. That, and no other, is my ground and comfort in my tri- 
bulations. We say, " I believe," &c. The Holy Ghost with his finger 
must write the same in our hearts, that with the mouth we confess, and 
with the heart we believe. &c. These are true signs that we belong to the 
fellowship, brotherhood, and congregation of Christ. 

To resist Evil Thoughts. 

I HAVE need oftentimes in my tribulations to talk even with a child, 
thereby to expel such thoughts as the devil possesseth me with : and the 
same is done, to the end we may net boast, as if of ourselves we were able 
to help ourselves, and to subsist; but should know that the strength of 
Christ in us ought to be extolled and praised. Therefore sometimes such 
a one must help me, who in his whole body hath not so much divinity as 
I have in my little finger, to the end I may learn that without Christ 1 am 
able to do nothing. It was said to St. Paul, " My strength is strong in 
weakness." This is not such a strength as striveth with raging and 
power, but it striveth and fighteth in weakness, in silence and in patience ; 
so that an afflicted heart saith, fa poor sinner do believe in thee, G 
Christ ! let it go with me as it will. Hast thou forsaken me, or art thou 
angry with me, yet I will be a Christian ; I will still maintain that thou, O 
Christ! diedest forme,&c Now when this remains steclfast and unre- 
moved, which is the substance, then all the rest which is accidental must 
be gone and depart. Therefore thou that art in tribulation and spiritual 
temptation, fear God and doubt not ; thon art a member of Christ, washed 
with his blood, and delivered from the chains of Satan ; therefore ease 
thy corporal smart with spiritual joy ; have patience and thou shalt find, 
that Christ will keep and preserve thee in thy faith, and will deal with 
thee according to his good and gracious fatherly will. Amen. 

Of Luther's Example, touching the Profit of his Tribulations. 

MY tribulations are more necessary for me than meat and drink ; there- 
fore those that feel them ought to use themselves thereunto, and learn to 
bear them. If Satan in such manner had not plagued and exercised me 
then I should not have been so great an enemy unto him, neither should I 
have been able to do him such hurt. Tribulations do keep us from pride, 
and therewith they increase the acknowledgment of Christ, and of God's 
gifts and benefits. For from the time that I began to be in tribulation, 
c'iod gave me the glorious victory in overcoming that confounded, that 
" maledicted and blasphemous kind of life wherein I lived in cursed Pope- 
dom. Aud truly seeing that God conducted! the business in such a way, 
that neither the Emperor nor the Pope are able to suppress me : there- 
fore the devil must come and set upon me, to the end God's strength 
might be known in my weakness. We that feel our sins have no cause to 
fear ; but those that are not sensible of their sins, they indeed may justly 
be afraid. 

Our tribulations and doubtful reasonings wherewith the devil plagueth 



OF TRIBULATIONS AND TEMPTATIONS. 341 

us, can be 'driven away by no better means, than by contemning of him ; 
as when one contemneth a fierce cur, by passing quietly by him, the dog 
as then not only desisteth from biting", but also from barking ; but when 
one enrageth him by striking and throwing at him, then it is to be feared 
that he will fall upon him, and bite him. Even so, when the devil seeth 
that we fear him, then he ceaseth not to torment and plague us with tri- 
bulations and temptations. 

How Luther visited and comforted a sick Woman in heavy Tribulation. 

A WOMAN at Fsenach lying very sick, and had endured horrible pa- 
roxysms, which no physician was able to cure ; for it was directly a work 
of the devil, and an unnatural thing, occasioned by devilish frightenings, 
insomuch that she fell into a faint swooning, and thereupon had four 
paroxysms, each enduring the space of three or four hours; her hands 
and feet bended in the manner of an horn; she was chill and cold, the 
tongue rough and dry : her body, by reason of the disease, was much 
swelled ; she seeing me, who came to visit her, much rejoiced thereat, 
raised herself up, and said, Ah ! my loving father in Christ, I have a 
heavy burthen upon me, pray to God for me ; aud so fell down into her 
bed again. Whereupon I fetched a deep sigh, and said, God rebuke and 
command thee, Satan, that thou suffer this his divine creature to be in 
peace ; then turning myself towards the standers by, I said, She is 
plagued of the devil in the body, but the soul is safe, and shall be pre- 
served ; therefore let us give thanks to God, and pray for her ; and so 
they all prayed aloud the Lord's prayer. After which, I concluded with 
these words, Lord God, heavenly Father ! who hast commanded us to 
pray for the sick ; we beseech thee through Jesus Christ4by only beloved 
Son, that thou wonldst deliver this thy servant from her sickness, and 
from the hands of the devil. Spare, O Lord, her soul, whieh together 
with her body, thou hast purchased and redeemed from the power of sin, 
of death, aud of the devil. Whereupon the sick woman said, Amen, 
The night following she took good rest, and the next day was gracioosly 
delivered from her disease and sickness. 

Of a comfortable Letter, icritten by Luther, to Dorter Benedict 
Paul, whose Sgii was lately killed by a Fall from the Top of 
a House, 

ALTHOUGH it be nowhere forbidden in Holy Scripture to mourn and 
to be grieved for the death of a godly child or friend (for we have many 
examples of the godly, who have bewailed the death of their children aud 
friends, yet notwithstanding, there ought to be a measure in sorrowing 
and mourning. Therefore, loving Doctor, you do well in mourning and 
lamenting for the death of your son. But let not the same exceed the 
measure of a Christian, in refusing to be comforted. I would have you 
First, To consider that God gave that son unto vou, and took him from 
you again. Secondly, I would wish you to follow the example of that 
just and godly man, Job, who when he had lost all his children, all his 
wealth and substance, at last said, " Have we received good at the hand of 
the Lord, and shall we not receive evil ? The Lord gave, and the Lord 
hath taken away, blessed he the name of the Lord." 

He rightly considered, that both good and evil cometh of the Lord : 
even so do you likewise, then you shall see, that you have much greater 
gifts and benefits left of God unto you, than the evil which you now feel. 
But you look now only upon-the evil, namely, that your son is dead ; and, 
in the mean time, you forget the glorious treasury of God, namely, that 



342 dr. luther's familiar discourses. 

he hath given you the true knowledge of his Word, also a good and 
peaceable conscience, whieh alone should overweigh all evil which may 
happen unto you ; why then do you plague and torment yourself with the 
death of your son ? But in case the loss be great and heavy, yet it is no 
new thing, you are not alone in that case, but you have companions 
which have had such misfortunes. Abraham had much more sorrow of 
heart concerning his son while he was yet living than if he had been dead ; 
for the Lord commanded him, that with his own hands he should sacrifice 
and kill him, who was his only and best beloved son, in whose seed God 
had promised to bless all nations on earth, How think you, was it at 
that time with him in his heart, when with is naked sword he should 
strike off the head of his son ? How was it also, think you, with Jacob 
when he was informed that his loving son Joseph was torn in pieces of 
whild beasts ? Or, what father was ever perplexed and troubled in heart 
like David, when by his son Absolom he was persecuted and driven out of 
his kingdom, yea, when in a state of rebellion he was struck through, 
slain and was damned ? Doubtless, David's heart at that time by reason 
of great grief might have melted. Therefore when you rightly beholdVand 
consider these and the like examples of such high enlightened people, 
you ought to understand, that this your sorrow of heart is nothing com- 
parable to theirs. Therefore know, loving brother, that God's mercy is 
greater than our tribulations. You have indeed cause to mourn, as you 
think, but it is nothing else than -sugar mingled with vinegar ; your son 
is very well provided for, he liveth now with Christ ; oh ! would to God 
that I had finished my course ; I would not wish myself here again. 
Your suffering is only a corporal cross. You are a good logician, and you 
teach others that art ; make use thereof yourself at this time ; put the same 
in practice, define, divide, separate and conclude, learn to distinguish 
that which is spiritual, and to separate the same from that which is 
corporal. 

It was a fine speech of Maximilian the Emperor, wherewith he com- 
forted King Philip his son, who deeply bewailed the death of a godly, a 
faithful, and an honourable man that was slain in a battle. His words 
were these : Loving Philip, thou must accustom thyself to these misfor- 
tunes ; thou shalt lose yet many of those whom thou lovest. 

Of Luther's Comforts against such Tribulations as concern the 

Feeble-minded. 

WE ought to know that the life of a true Christian standeth in the 
midst of tribulations, of perplexities, lamentations, and of death, &c. 
Therfore those that are disquieted and plagued of the devil with such 
heavy and dangerous cogitations ought to be admonished and comforted 
in this manner. They are God's children, and have a gracious Father in 
Heaven, who taketh hearty care of them ; as is written to the Hebrews, 
" My son, despise not thou the chasteniag of the Lord, nor faint when 
thou art rebuked of him ; for whom he loveth he chasteneth, and scourg- 
eth every son whom he receiveth." If ye endure chastening, God dealeth 
with you as with sons, for what son is he whom the father chasteneth not r 
But if he be without chastisement (whereof all are partakers) then are ye 
bastards and not sons. Now forasmuch as those are God's children which 
of Satan are plagued and tormented in this world, (without all contradic- 
tion) God careth for them as for his loving children, neither are they of 
him contemned or rejected. Therefore they ought to be cheerful in the 
midst of tribulations and adversities, and to be sure and certain that God 
loveth them, But, here suth a perplexed person may object and say, t 



OF TRIBULATIONS AND TEMPTATIONS. 343 

hear you well, but what say you to the sentence of St. Paul, where he 
saith, '• Those which are j ustified by faith have peace with God," &c. 
Answer^ True it is, they have peace in faith, but in the flesh we feel 
lamenting, and sorrowing, and bewailing: as David coraplaineth, where 
he saith, " 1 have no rest in my bones," &c. Christ himself felt no 
peace on the cross. Moreover, if upright Christians (which are justified 
by faith) should feel no tribulations, adversities, nor vexations ; to what 
end and purpose then are so many rich comforts touching the promises 
of the Gospel of grace ? As where Christ saith, " To the poor is the 
Gospel preached." Likewise, " Fear not little flock." Also, M Receive 
the weak brethren, and let one comfort another, or comfort ye yourselves 
together," &c. Therefore seeing that upright Christians do always feel 
tribulations, sorrows, and perplexities ; therefore we are charged of God 
to raise up and to comfort those that mourn and have sorrow of heart, 

How those are to be comforted that are in Tribulation concerning per- 
severing in the faith. 

WHEN Satan will not leave off nor desist from tempting thee, then 
bear with patience such deferring, let go neither hand nor foot, nor do 
thou faint, as if there would be no end therewith, but hold out courageous- 
ly and attend God's leisure, and know, what the devil cannot accomplish 
by his sudden and powerful assaults, the same he thinketh to gain by his 
craft and policy, by continuing, insisting, and holding on in vexing and 
tempting thee, thereby to make thee faint and weary, as in the Psalm is 
noted, " Many a time have they afflicted me from my youth up ; yet they 
have not prevailed against me," kc. But be thou fully assured, that in 
this sport and pastime with the devil, God, with all his holy angels, 
taketh delight and joy ; and assure thyself also, that the end thereof will 
be blessed and happy, which thou shalt certainly find to thy everlasting 
comfort. 

Of Tribulations touching Predestination. 

CONCERNING predestination, it is best to begin below at Christ, as 
then we both hear and find the Father ; for all those that have begun 
at the top have broke their- necks. I have been well and thoroughly 
plagued and tormented with such cogitations of predestination ; I would 
needs know how God intended to deal with me, &c. But at last, God be 
praised ! I clean left them ; I took hold again on God's revealed Word ; 
higher 1 was not able to bring it, for an human creature can never search 
out the celestial Will of God, the same God hideth for the sake of the 
devil, to the end the crafty spirit may be deceived and put to confusion ; 
the revealed Will of God the devil hath learned of us ; but God reserveth 
his secret Will to himself, and concealeth the same. It ?s sufficient fa* 
us to learn and know Christ in his humanity ^-in which the Father hath 
revealed himself. But we, like fools, will search after God's secrets ; 
therefore such, as thereupon plunge themselves into despair are rightly 
served. 

Of Christ's Tribulation. 

CHRIST, on the tenth day, came again into Jerusalem, and on the 
fourteenth day he was killed. His cogitations and tribulations then were 
concerning the sins of the whole world, concerning God's wrath and death, 
of which all ought to stand in fear. But before he was thus personally 
made sin for us, he was a man of sorrows, and acquainted with grief ; his 
tribulations were concerning his labour and pains, which he knew would 



344 dr. luther's familiar discourses, 

be spent in vain upon bis own nation the Jews, and over which he wept 
bitterly, and because they knew not the time of their visitation. 

We also, at this time, do weep over the plagues and punishments 
which are coming- upon us in Germany, but we conceal the cause thereof; 
namely, sin, which well deserveth the same, Therefore let us lead our 
lives no more against the command of our sweet Saviour Jesus Christ ; 
for our deliverance cost him dearly, and was bloody bitter unto him. 

It was truly fearful that such punishment passed upon his own nation 
and city, where his church, his priests, and rulers were. What is Baby- 
lon, or Nineveh, or Rome, in comparisou of Jerusalem ? What may we 
think of Germany, how it will go with us. 

Of what Hurt cometh of Solitariness. 

MORE and greater sins are committed when people are alone, than 
when in fellowship. When Eve, in Paradise, walked alone, then the devil 
misled and deceived her. Moreover, where cornors and solitary 
places are, there commonly are committed murders, robberies, adulteries, 
and all other sins ; for where solitariness is, there the devil hath place and 
occasion to lead people into sin, blasphemy, and confusion. But whoso- 
ever is among people, and in honest company, the same is ashamed to 
sin, or at least he hath no place nor opportunity thereunto. Not only so, 
our Saviour Christ promised and said, "That where two or three be 
gathered together in my name, there will I be in the midst of them." 

When King David was idle and alone, and went not out to the wars, 
then he fell into adultery and murder. I myself have found, that I never 
fell into more sin than when I was alone. God hath created mankind for 
fellowship, and not for solitariness, which is clearly proved by this strong 
argument ; God, in the creation of the world, created man and woman, to 
the end that the man of the woman should have a fellow. To conclude, 
when thou art sorrowful, then have conversation with godly people, and 
comfort thyself with God's Word. 

Of the sorrows of Heart and bloody Sweat of our Saviour Christ Jesus 

in the Garden. 

WE find in no histories of nations that an human creature was ever pos- 
sessed with such sorrow as to sweat blood, therefore this history is wonder- 
ful ; no man can understand or conceive what this bloody sweat is. And it 
is more wonderful, that the Lord of Grace and of Wrath, of Life and Death, 
should be so weak, and made so sorrowful, as to be constrained to seek for 
solace and comfort of poor and miserable sinners, and to say, Ah, loving 
Disciples ! sleep not, wake yet a little, and talk one with another, that at 
least 1 may hear some people are about me. Here the Psalm was rightly 
applied, which saith, " Thou hast made him a little lower than the angels," 
&c. Ah ! that bloody sweat was pressed out of our blessed sweet Saivour 
Christ Jesus, through the immeasurable heavy burden which lay on his 
innocent back ; namely, the sins of the universal world, against which, 
doubtless, he prayed, " Lord, rebuke me not in thine anger, neither 
chasten me in thy hot displeasure," which words, doubtless, he enlarged 
upon with deep lamentation. 

How we ought to defend ourselves against Tribulation. 

W every ttmptatiou we must lake diligent heed, that we give no place 
to carnal reasoning; if we do, then a fall soon followeth thereupon, and 
we tumble into sin. For where the serpent bringeth the head into a hole,, 
it afterwards windeth in the whole body, as then it is in vain to resist. * 



OF LUTHER'S ADVERSARIES 345 

Therefore we are bidden to make use of this prayer, " Lead us not into 
temptation, but deliver us from evil." 

And the apostle St. Peter also adrnonisheth us to resist the devil in faith, 
who, like a roaring lion, goeth about seeking whom he may devour. 
Thus ought we to carry ourselves in tribulations. True it is we ought 
first to be affrighted by reason of our sins, but must not remain ill 
these affrightments, but we ought to turn to God's grace, otherwise we 
learn too much on both sides ; for commonly out of excessive joy proceed, 
eth secureness ; and again, excessive fear produceth despair, both which 
God hath expressly forbidden ; namely, that we should not despair of 
his mercy, nor be secure in ourselves. 



Reflections on Chap. 36. — The sources ofemptation are Satan, 
the world and the flesh, we are exposed to them in every place, in every 
state, and in every time of life. They may be wisely permitted to shew 
us our weakness, to try our faith, to promote our humility, and to learn us 
to place our dependance on a superior power ; yet we must not run into 
them but watch and pray ; avoid sinful company : consider the love, suf- 
ferings and constancy of Christ, and the awful consequences of falling a 
victim to them. 



CHAP. XXXVII. 



OF 

THAT 

WROTE AGAINST HIM* 



Of Cocleus, Chaplain to George Prince of Saxony. 
MUCH discourse, in my presence, was had of the insolence of Cocleus, 
who always boasted of his disputations, whereas at Augsburgh, he was 
always scoffed at and derided by Eckius ; whereupon I said, Cocleu 
made the Papists themselves to blush for shame, in hearing his lies. But 
concerning the little book which he caused to go out in print after the 
Imperial Diet, the same putteth me in mind of many things which fell 
out at that time, and also of things which in future shall be brought to 
light, For seeing he will not forget the same, so will we Proteslaats well 

2U 



346 DR. LUTHER'S FAMILIAR DISCOURSES. 

remember them. Henceforward. I will no more answer any book of 
Cocleus which he shall write against me, and that will vex him much ; 
for, if I should continue answering his foolish fopperies, then he would 
grow haughty anil proud, but he shall fail of that honour which he seeketb 
through my writings. 

Touching the Writings of the Papist's against Luther. 

OF all the books which the adversaries wrote against me. I have read 
none quite through, save only the little book of Erasmus Roterodamui, 
Diatribe, concerning free-will, the same I oftentimes intended to throw 
under the bench. For all that wrote against me, gaVe me aiftple cattse §o 
to do, and to esteem of them no otherwise ; for when I had read only one 
or two leaves in any of their books, the remainder was fit for nothing but 
waste paper. 

/ The book wrote against Prince George caused not so much anger as 
my two little books ; the one, against the Emperor's edict ; the Other, a 
warning to my loving Dutchmen. The same Prince George Could not 
endure, and for that cause he wrote to rriy master, the Prince Elector } 
afterwards he employed against me, first Meuchlerus, and then Cocleus : 
but I trust I shall hit the right master. In this my book I am very mild 
I proceed modestly therein; but at last, I will answer them thoroughly; 
I will heave those Unhallowed priests out of the saddle ; I will powder 
their Mass-offerings in such sort, that they shall not know whether they 
have a sacrament or not upon the altar. 

Of Doctor Eck. 

ECK hath many fine natural gifts. It was not his earnest intent to hold 
on the Pope's side; but, like an hypocrite ; he flattered the Pope for the 
sake of his belly, for he is merely a swine ; he would (for gain of money) 
take part with Turks and Tartarians ; for when at Augsburgh he could 
not obtain a prebendary, which was sold to another for 400 florins, he said, 
I know Popedom full well. If Luther had not dealt too hardly with me, 
so would I this hour join with him : he is a neutralist, and carrieth on 
both shoulders, yet he hangeth more towards the Pope's side ; but such 
people are the worst, and do the greatest mischief. The Athenians 
punished with death such fellows as sought praise and honour on both 
sides. Eck in disputing, and in collations, is well spoken and eloquent : 
he is joeund, merry, and altogether lifo ; but in preaching, and in writing, 
he is exceeding cold. Not long since he said, He could wish that all 
friars and nuns would run out of the monasteries ; nevertheless he, and 
his like, do maintain and defend Popedom and would kill and murder 
such priests as marry honest women : wherewith they apparently prore, 
that they maintain their evil doctrine. 

Of Sadoletus. 

SADOLETUS, who had been fifteen years the Pope's secretary (a very 
witty and learned man), wrote in a most courteous manner to Philip Me- 
lancthoftj, but exceeding craftily, according to the Italian custom ; to the 
end, they might have brought him on their side, which Was done by the 
Pope's directions ; for the good gentleman, Mr. Pope, is much perplexed, 
he knoweth not how to fall upon us. 

The same Sadoletus, by reason of his expert wit, was made a Cardinal 
by the Pope, to the end he should write against us ; but in him was no 
understanding of holy Scripture, as is clearly to be seen in his Commen- 



OF LUTHER'S ADVERSARIES. 347 

tary upon the 51st Psalm, in which he bringeth strange and impertinent 
things. Ah Lopd God ! help thou; let thy good spirit lead us the right 
Way. Amen. 

The Papists are proud and unlearned people in the holy Scriptures, 
they are able to govern and rule no church at all, nor to execute any office ; 
for they understand nothing, they read and write nothing sincerely ; but 
stiffly sit in the government, they cry, The decrees of the Fathers must 
not be questioned, what they have concluded the same ought not to be 
disputed, &c. Therefore the Pope defendeth his tyranny, and holdeth 
strongly thereupon , as we see in his decrees, C Si Papa. 40 Dist. 
There it is clearly written, That although the Pope should lead the whole 
world into hell, yet no human creature must presume to question him for 
the same, nor once dare to ask, why or wherefore he did it ? 

This is most abominable, that for the sake of his usurped authority we 
should lose our souls, which Christ purchased with his precious blood. 
Yet notwithstanding all this, our princes do fall down before him, worship 
him, and kiss his feet ; therefore we ought to withstand and resist him, 
to beat him down with God's word and prayer. 

OfFaber. 

DOCTOR Faber, Bishop of Vienna made a sermon at Spire, at the. Im- 
perial Diet, wherein he openly spake these words, Rather than I would 
receive the Protestants faith, I would believe the Alcoran of the Turks. 
Whereupon I said, I fear, alas ! he hath prophesied like Caiaphas ; and 
that he, with the rest of his adherents, will be forced to receive the Turk- 
ish faith, before they attain to the acknowledgment of the truth. 

Of Lemnius. 

CONCERNING the confounded writings and fictions of Lemnius, I 
said, Behold how the devil in every place setteth upon us ; we are the 
mark at which all darts are directed, we must inure ourselves thereunto; 
he hath always such wretches in store, eepecially among the Papists, 
through whom he falleth upon us. The devil doth not this to the Turks, 
he letteth them alone ; but seeing we preach Christ clearly and purely, 
therefore he persecuted us fiercely like a roaring lion ; wherefore let us not 
mourn nor be dismayed, especially seeing Christ saith, " If ye were of 
the world, the world would love its own." Ye see how that trencher- 
licker, Lemnius, slandereth us, and writeth all evil of us, he extolleth the 
Popish Bishops, our adversaries, and styleth them Holy, but hencefor- 
ward we will not allow thereof here in this school, for they seek after our 
blood, and hate us bitterly. The Bishops (if they pleased) might be pro- 
fitable to Germany, but they are not, for they have sworn to the Pope ; 
and although they confess our doctrine to be upright, and condemn their 
own, yet they will not endure it, because we began it not with their 
advice, insomuch that they are become such people as St. Paul nameth, 
Titus iii. Autocatacriii, who have judged and condemned themselves ; 
they have no other cause to be against us, than that we are poor, weak, 
and silly people, but they are great, rich, and powerful. 

Solomon saith, " He that justifieth the wicked, and he that condemneth 
the just, even they both are an abomination unto the Lord." We are 
here to resist the Papists, and the evil ; we must not be silent : we must 
call the Pope, the Antichrist ; he that refuseth so to do, let him draw from 
hence towards Rome, and rim with him to the hangman. 

The temporal Princes are not deceived as the Popish Bishops are ; 

2U2 



348 »R. LUTHER'S FAMILIAR DISCOURSES. 

for they are despairing ungodly wretches. I am persuaded that there are 
among- us, at Wittemberg, many spies, but we regard them not. If they 
please to hear or see us, we shall be well content therewith ; but in that 
they presume to smite us on the lips, and highly extol our enemies, the 
same we will not endure. It is enough that thou, Lemnius, as an adver- 
sary, art permitted to be here among us ; but we will not endure, that 
with thy books and writings, wherein thou extollest the Popish Bishops, 
who are enemies to Christ and his Gospel, and, who with the sword do 
seek to slay us, and with lies would murder our souls ; but whoso praiseth 
and extolleth them, let him for a recompence have that which Solomon 
speaketh of; namely, "Let the ungodly perish and go to destruction." 
This admonition gave I openly in the church on Trinity Sunday, and after- 
wards I read my printed commission against the book of Simon Lemnius. 
Such books as Witzell, Tolpell, Lemnius, make me nothing at all to regard 
them. We should have no dealing with such backbiters and slanderers, 
they are most detestable ; they appear not openly upon the plain, neither 
do they come right in our sight, but out of a poisoned hatred they scorn 
every thing that we do. They boast highly of the Fathers, but we have 
but one Father, which is in heaven. He is above all Fathers : their piece- 
ings and patchings are nothing worth ; and although they write much, 
yet we know that their writings are altogether lies. I read no book of 
such fellows, they write directly against their own consciences. Cocleus 
argued, in this mannef, The article of the Holy Trinity is no where written 
expressly in Holy Scripture, yet it is believed ; therefore (said he) we 
ought to believe traditions and ordinances of men without God's Word, &c. 
Witzell is full of errors. He taught, whoso once is converted, the same 
can sin no more ; let him do what he will, all is upright and good. Thus 
it went with St. Paul, who also was constrained to hear such blasphemers 
say, Let us do evil and sin merrily, that good may come of it, &c. Let us 
therefore pray against their blaspheming. 

Of Ungodly Preferment, 

MENTION being again made of that false and perjured man, Witzell, 
that he was called to Leipsic, and there preferred, I said, Witzell is a 
mischievous fellow. As he was condemned to die, and should have been 
executed, he was saved at my intercession, and was honourably entertained 
and now he requiteth me. But have patience, the wicked wretch (who 
hath condemned himself) is not worthy to be answered, for he himself 
knoweth, he maintaineth an evil cause, but surely he will have his judge. 
The Papists will gain nothing at all with their railing. Therefore, when 
they blaspheme, then we ought to pray, to be silent, and not to carry wood 
to the lire. 

I am glad that he is at Leipsic, he there like as a mouse taken in a trap, 
for he is full of evil opinions; when they breakout, then he will get 
his payment, such poison he sucked from Campanus, who wrote a blas- 
phemous b.eok under this title , Against all that were and are in the World 
since the Apostles time, &c. He took very much at one bite ; but he hath 
lost the general praise. Witzell is reserved, therefore his preachings are 
.so cold ; yea colder than ice. He dareth not break out and say what he 
hath in his heart ; he goeth like a shackled hare ; he feareth the censure 
of the hearers ; his mouth is shut, his words captivated, as in a dungeon. 
The words of au eloquent man should move others, and pierce the hearts. 
But they that teach nothing uprightly, nor pure, are like half Grecians, 
or half-learned. Such over-grown doctors are, bold, and presumptuous ; 
as Carlestad is with his Touto out of which lie made Autos. 



OF LUTHER'S ADVERSARIES. 849 

Another concerning Witzell. 
WHEN Witzell's book (entitled Tesserotheca) was brought to me, in 
which he would reconcile and make an agreement touching' the controver- 
sies between the Pope and me, merely out of pride, I said, If Witzell can 
bring the Pope to that pass, then will I condescend and yield tolnore on 
our part than they desire; but these propositions were hammered and 
made rather out of fear, than out of any devotion or good will. For, it 
may be, those of Leipsic, are inclined to court them of Vienna with these 
propositions, as those that hate the Gospel ; for the Gospel is no doctrine 
for usurers. 

Of the abominable Presumption of the Papists, exercised upon the 
Emperor at Co stnitz. 

SIGISMUND the Emperor by the Papists was in a manner captivated, 
they h ad him in their power, and was constrained to do what they pleased ; 
he was by them compelled to put on, and to wear a Deacon's coat, and in 
the time of Christmas to read the Gospel to the Pope, insomuch that tvery 
Emperor is a Deacon of the Romish Church : but the Romish King is a 
Sub-deacon, he must read the Epistles before the Pope, so that both Em- 
peror and King are the Pope's Mass-servants. The Emperor, after he 
performed this ceremony or duty to the Pope, had never any good success 
against the Turks, nor in Germany. The kingdom of Bohemia is fallen, 
which before was a very fair kingdom. They lamentably made away that 
good and just King Uladislaus, and elected another King. At last when 
King Matthias died, then that kingdom had an end. 

Of Latomus. 

LATOMUS was the best among all my adversaries that wrote against 
me : his head, his ground and point was this, What is received of the 
church, the same ought not to be rejected. This argument is like unto 
that of the Jews who said, " We are God's people," &c. Even so the 
Papists cry, The church, the church cannot err. This was the highest 
argument against which the Prophets and Apostles fought : as Moses 
saith, "They moved me to jealousy with that which was not God, and I 
will provoke them to anger with a foolish nation." St Paul also saith 
<c That he is a Jew which is one inwardly." Likewise Isaiah saith, " in 
him shall the Gentiles trust." 

It is impossible (say they) that God should forsake his church, for he 
saith, " I am with you always unto the end of the world," &c. Hereunto 
we must answer, and say, That these two words [with you] must be parti- 
cularly noticed, and well distinguished ; namely, which is that true church 
whereof Christ spake ? W T hether he did mean thereby the perplexed, the 
broken and contrite in heart ; or, whether he meant the Romish courte- 
sans and sodomitical knaves. 

Of a converted Papist. 

PHILIP MELANCTHON shewing me a letter which he had received 
from Augsburgh, whereby he was informed, that a very learned divine (a 
Papist) in that city was converted, and had received the Gospel : where- 
upon I said, I like those best that do not fall off so suddenly, but do ponder 
the case with considerate discretion ; do compare together the writings 
and arguments of both parties, and lay them on the gold balance, and in 
God's fear do search after the upright truth : out of such, fit people are 
made able to stand in controversy. 



350 DR. LUTHER'S FAMILIAR DISCOURSES. 

first was a strict Pharisee and holy-worker, who stifly and earnestly held 
over and defended the law; but afterwards he taught and preached Christ 
in the best and purest manner against the whole nation of the Jews. 



Reflections on Chap. 37— It is no wonder that Luther met with sr 
many adversaries to his doctrine, because he preached the truth. Our 
blessed Lord foretold his disciples, " That the time would eome, when he 
that killeth you, will think that he doeth God service." 



CHAP. XXXVIII. 



OF 

FJEAKFUJL AND SUBBBN BJEATHI 



Luther's Discourse of the fearful and sudden deaths of certain 

Papists. 

NO man regardeth as he ought the wonderful signs of God which daily 
are shewed. Let us but consider how (after the coronation of Charles the 
Emperor, anno 1531) miserably the Bishop of Trier died, in horrible fears 
and frightings, only in drinking one draught. Graffe Casimire of Baden, 
died a sudden death, at the Imperial Diet at Augsburgh, where he made a 
deep vow to die in the wars against me. 

It. is well to be noted, that, within these few years, most part of the con- 
temners and persecutors of the Gospel (who despightfully spake of God's 
word here in Germany) have had fearful and sudden deaths. The Chan- 
cellor of Trier (who said, They must be very idle people that do receive 
the Gospel, &c. died suddenly in speaking these words, 

A famous Papist (the last week on Bartholomew day, 1538) died in des- 
pair at Mentz: and when he lay at his last gasp, he spake these words. 
Devil ! there thou hast the soul. 

A Venetian General (who laidseige against Padua) was mortally wound- 
ed with a shot, and as he was near his death, he spake against the Virgin 
Mary at Putana, he railed at her with shameless words, he scoffed griev- 
ously at St Peter with words unfitting to be uttered to modest ears. And 
another Italian at the same time (as he was striving with death) said, My 
goods I bequeath to the world, my body to the worms, and my soul to the 
devil. These are fearful blasphemings which that nation do much use. 
Erasm. Rotterdam knoweth them and their doings full well. 



OP FRIARS. . 351 

One named Urbane* in the city of Magdeburg, fell from the Gospel ; 
and, void of God's fear, he uttered blasphemous words against the Gospel; 
he bound himself under a curse, and said, If I receive the Protestant faith 
again, then I pray God that the thunder may destroy me. Even the same 
day came a fearful tempest of thunder arid lightning*. He, calling his 
words to mind, ran into the church and Caused the bells to be rung, there- 
by to drive the tempest over, and kneeling before the altar, he was struck 
by the tempest into a swoon. Now after they had Cooled and refreshed 
him, he was led homewards between two men ; but in going he was struck 
again* in at the crown of his head, and out again at his privy parts, scald- 
ing him fearfully, burned and consumed him to death. These are fearful 
signs of God's just punishments against the contemners and persecutors 
of the Gospel and his holy Word, 

Anno 1526, a Friar in the pulpit gave St. Paul the lie, and said, we 
ought not to believe St. Paul, because he said, " Rejoice with them that 
rejoice," &c. At that instant (uttering these words) he fell down dead at 
Hildesheim, in the pulpit. A Popish minister also at Kunwald, on 
Trinity Sunday, was struck dead by thunder ; for he made a vow against 
the Gospel, to oppose the same, and said, " If the Gospel be God's Word, 
so should the thunder destroy him. 

Such examples we ought diligently to mark and consider ; for they are 
both fearful and comfortable : fearful to the ungodly and contemners of 
God's word; but comfortable to God-fearing people, that do honour and 
love the Gospel. 



Reflections on Chap. 38. — We may truly say that it is a fearful 
thing to fall into the hands of the living God. Who will take vengeance 
in all those who despise his Blessed Word. " Behold ye despise us and 
wonder and perish." 



CHAP, XXXIX. 



OF FRIARS, 

OF THEIK OVES AN© GOOD BAYS* 



Of the Papists Fasting, 

IN Popedom every thing is done without trouble ; their fasting is more 

easy unto them than our eating is to us. To one fasting-day, belonged 

three days of devouring. Every Friar (to his evening collation) hath two 

quarts of beer, a quart of wine, spice-eakes, or bread prepared with spice 



352 »**. LUTHER'S FAMILIAR DISCOURSES. 

and salt, the better to relish their drink. Thus went these poor fasting- 
brethren ; they grew so pale and wan, that they were like to the fiery 
angels. 

That the State of Friars strivetk directly against God's Creation. 

GOD in the beginning made but only one human creature (which was a 
wise council) : afterwards he created also a woman, then came the mis- 
chiefs. The Friars followed God's first council, for they live alone without 
marrying ; wherefore {according to their rule and judgments) it hftdbeen 
good, nay better, that God had remained by his first determination and 
council ; namely, that but one man only had lived. But if the Emperor 
would act a work worthy of immortal praise, then he should utterly root 
out the order of the Capuchins, and for an everlasting remembrance of 
their abominations should cause their books to remain in safe custody. 
For the same is the worst and most poisonet^sect, The Austin and Bcr- 
nardine Friars are no way comparable to these confounded lice. 

Of the Grey Friars, and of Franciscus. 

FRANCISCUS, was an Italian, born in the city of Assis, no doubt an 
honest and a just man. He little thought^hat such superstition and un- 
belief would proceed out of his life. There have been so many of those 
Grey Friars, that they offered to send forty thousand of them against the 
Turks, and yet the Monasteries should be sufficiently provided for of that 
Order. 

The Franciscan and Grey Friars came up under Emperor Frederick the 
Second, at which time St. Elizabeth was canonized and brought into the 
number of Saints, in the year 1207. Franciscus drove his game eighteen 
years ; two years under Emperor Philip, four years under Emperor Otto, 
and twelve years under Emperor Frederick the second. They feign that 
after his death he appeared to the Pope in a dream, held a cup in his 
hand, and filled the same with blood that run out of his side. Is not 
this, think ye, a fine and proper piece of government, that began with 
dreams and with lies ? Therefore the Pope is not God's image, but his 
ape. He will be both God and Emperor ; as Pope Innocent the Third 
said, I will either take the Crown from Emperor Philip, or he shall take 
the same from me. O ! such histories ought diligently to be described, to 
the end posterity may know upon what grounds Popedom was erected and 
founded ; namely, upon mere lies and fables. If I were younger, I would 
write a Chronicle of the Popes. 

Of the Pillars of Popedom. 

IF the Pope should go about to hunt away the begging Friars, then he 
would prepare a fine sport ; for he hath made them fat, and cherished 
them in his bosom : he hath given unto them the greatest and most pow- 
erful Princes to be their protectors. Now if he should offer to drive them 
away, then all would combine against the Pope, and would instigate the 
Princes against him. For divers Kings aud Princes, yea, the Emperor 
himself, have Friars to their Confessors : they would finely persuade 
them. The Friars were the Pope's columns, they carried him like as the 
rats carry their King. I was our Lord God's quicksilver which he threw 
into the fish-pond ; that is, which he cast among the Friars. 

A Friar is evil every way, whether in the Monastery or out of it. For 
as Aristotle giveth an example touching fire, that burneth whether it be in 
Ethiopia or in Germany : even so it is likewise with the Friars. Na- 
ture is not changed by any circumstances of time or place. 



OF FRIARS. 353 

Of the Friars 1 Ignorance in good Arts. 

IN Italy was a particular Order of Friars, called Brethren of Ignorance ; 
these were forced to take solemn oaths, that they would neither know, 
learn, nor understand any thing at all, but should answer all questions 
with, I know not. Truly all Friars are well worthy of that title, for they 
only read and babble out the words, but they regard not to understand 
them ; they say, Although we understand not the words, yet the Holy 
Ghost understandeth them, and the devil flieth away. 1 his was the Friars 
highest argument, who are enemies to all good arts and learning ; for the 
Pope and Cardinals conclude thus, Should these brethren study and be 
learned, so would they master us, &c. Therefore, hang a bag or sack 
about their necks, and send them a-begging through cities, towns, and 
countries. 

Of the Covetousness and Deceit of the Capuchin Friars. 

AN honest matron here in Wiltemberg complained of the covetousness 
and deceit of the Capuchin Friars, one of which had persuaded her father 
upon his death-bed to bequeath something to their Monastery. And, by 
reason of her father's charge and command, she had given to the guardian 
400 Florins to the use of the Monastery. He constrained her to make a 
deep vow, and to swear, that she would discover the same to no human 
creature ; insomuch that the same Friar kept that money to himself, 
which course he usually took, to the great hurt of all the children and 
orphans in that city. At last, by command from the magistrate, she was 
compelled to discover how the Friar had dealt with her. Many such and 
the like examples have been found, yet no creature dared to complain 
thereof: there was no end in robbing, filching, and stealing, by those 
unsatiable, money-diseased wretches. 

How two Friars 9 a Capuchin anS, a Preaching Friar, preached one 
against the other. 

I took in my hand a young sparrow, and said. Thou bare-foot Friar 
with thy grey coat, thou art the most mischievous bird. 1 would wish 
that some one would write a declamation of a passage that happened at 
Erfurt, in the time of my being there in the Monasteiy ; namely, a 
Preaching Friar and a Bare-foot Friar wandered together into the country 
to beg for the Brethren, and to gather alms. These two played upon 
each other with unprofitable words in their sermons. The Bare-foot 
Friar preaching first, said, Loving country people and good friends ! take 
heed of that bird the swallow, for it is white within, but upon the back it 
is black ; it is an evil bird, always chirping, but profitable for nothing ; 
and when it is angered, it is altogether mad. This Bare-foot Friar 
hereby intended to paint out the Preaching Friars, that wear on the out- 
side black coats, inward they wear white bandillions. Now, as, in the 
afternoon, the Preaching Friar came into the pulpit, he played likewise 
upon the Bare-foot Friar, and said, Indeed, loving friends! T neither 
may nor can well defend the swallow ; but the grey sparrow is far a worse 
and more hurtful bird than the swallow ; for it pricketh the kine, and 
when it fouleth into people's eyes, it maketh them blind, as ye may see 
in the Book of Tobit ; he also robbeth, stealeth, and devoureth all he can 
get, as, oats, barley, wheat, rye, apples, pears, pease, cherries, &c. more- 
over he is a lustful and lecherous bird ; his greatest art is to cry, Scrip, 
scrip, &c. Herewith one beggar endeavoured to hinder another : a good 
Rhetorician were here necessary to amplify and enlarge this passage, and 
to explain it. But the Bare-foot Friar ought with better colours to have 

2X 



354 DR. luther's familiar discourses. 

painted out the Preaching Friar, for they are the haughtiest buzzards and 
right Epicures that go on in particular pride. Again, the Begging or 
Bare-foot Friars, under the colour of sanctity and humility, are more 
proud and haughty than Kings or Princes, and most of all have imagined 
and devised lies. 

Of St. Bernard. 

ST. BERNARD was the best Friar, whom I love above all the rest ; 
yet, he dared to say, It were a sign of damnation, if one remained not in 
the Monastery. He had under him three hundred Friars, among all 
which not one was damned, if his opinion was true ? But 1 scarcely be- 
lieve it. St. Bernard lived in dangerous times under Emperor Henry 
the Fourth and Fifth, under Emperor Conrade, and Lotharius ; he was an 
experienced Friar, but he gave an evil example. The Friars, especially 
the Minorites and Franciscans, had the best and easiest days through 
hypocrisy ; they touched no money, yet they were the richest, and 
lived in great quietness. The evil Friars life begait betimes, when peo- 
ple under the colour of piety abandoned temporal dealing; this was 
and is very hateful, and produce th much loathing ; but the estate and 
calling of a true Christian (which God ordained and founded) consisteth 
in three hierarchies, namely, in domestic, in temporal, and church go- 
vernment. 

Of the Crowning of Nuns, and the matrimoniless monaslry Kind 

of Life. 
THE unmarried life is a great hypocrisy and wickedness, insomuch 
that under such colour the Fathers of the Church were deceived. Austin, 
who although he lived in the good and acceptable time, yet he was 
deceived through the crowning of monastery Nuns aud Virgins ; and 
although he gave them leave to marry, yet he said they did unright in 
marrying, and sinned against God. Afterwards when the time of wrath 
and blindness came, and the truth was hunted away, and lying got the 
upper hand, then the generation of poor women was contemned under the 
colour of great holiness, which in truth was mere hypocrisy. But Christ 
with one sentence confuteth all their arguments ; namely, God created 
them male and female. 



Reflections on Chap. 39. — Let Great Britain rejoice in their Pri- 
vileges as a Protestant nation, that we are delivered from Popish errors, 
and their hypocritical Monks and Friars ; who formerly swarmed like 
-locusts, and like them devoured the best of the Land. — " The Lord hath 
done great things for us whereof we are glad." 



OF CARDINALS AND BISHOPS. 355 



CHAP. XL. 

OF 

CARBINAJLS AND BISHOPS. 



Of the Cardinal of Salzburg. 

IN the year 1530, Philip Melancthon, at Augsbnrgb, was six hours 
together with that swift brained Cardinal of Saltzburg, fmd among other 
discourses, he bad much talk with him about religion. In the end the 
Cardinal said unto him, We Priests were never yet good ; we know that 
your doctrine is right but ye ought to know again, that never yet any man 
was able to overcome the Priests, neither will ye be the first. This Car- 
dinal was the son of a horse-jockey in Augsburgh, whose father had been 
of an ancient and good family in that place, but by reason of poverty he 
came to be a servant, This was the first Cardinal in Germany, and 
through his sister's preferment grew well acquainted in Emperor Maxi- 
milian's court, and afterwards in a Legation was sent to the Pope to Rome, 
and was made coadjutor of the bishopric of Salzburg. This Cardinal, 
seeing on a Sunday a great multitude of people in this city running to 
hear the preaching of the Gospel, said, What shall we shepherds c!o r 
How our sheep go on in error ! Well, I know no remedy. I said, This 
Cardinal one day will find, that God will cause his guilty conscience to 
be stinged ; he loveth his Cardinal's hat. better than the Divine truth ; 
he feareth the loss of it and of his bishopric ; he believeth not that God is 
able to put down the mighty from their seat, and to exalt the humble and 
meek ; he is of a cowardly disposition, he cannot hold out long, his con- 
science pricketh him too sorely. The Papists differ among themselves, 
they cannot agree in their own pedlaries. For, anno 1530, in the pro- 
ceeding at Augsburgh, they made no mention (no not so much as one 
Word was spoken) of the article of the Pope's Primacy, or Vicarage of St. 
Peter, which was wont to be the chief article of Popedom. Wc ought to 
set upon such an ungodly and insolent creature, we ought to preach and 
to write against him. If God spare me life and health but only one half 
year, so will I fetch a dance with that bride over block and stone. I 
would wish that the lawyers also appeared in the game, so would I 
thoroughly tug and teach them what subject of the Law is. I acknowledge. 
Law is altogether a fair spouse, so long a? she remaineth in her own 
bed ; but when she strideth into the bed of another, and will rule in the 

2 X 2 



356 DR. LUTHER'S FAMILIAR DISCOURSES. 

church, then she becometh a great strumpet, therefore Law must stand 
uncovered before Divinity. I, (still continuing my discourse touching 
this Cardinal and other Bishops) said, I never read such fearful examples 
of bard hearts, as in them ; they far surpass the Jews, Pharoah, and 
others ; in a word, they are next neighbours to the devil, my heart 
trembleth when I think on them. At the Imperial Diet at Worms, I 
prophesied unto them, that the time would come when they willingly would 
receive the truth, but they should then fail thereof, because that merely 
cut of wickedness they now condemned the same. This prophecy, alas ! 
I have out-lived ; they confess that our doctrine is upright and true, but 
the hardened wretches do it for the sake of their bellies ; therefore I now 
prophesy unto them, that they shall go to the ground and be destroyed 
but I shall not live to see the same. This Cardinal of Salzburg is not a 
Brother of ignorance, but a Brother of malice ; he is a great epicure, he 
caused himself to be led, he listeneth to what people say, he maketh a 
shew of amity and meekness, but he is not in earnest, he can artificially 
fit and prepare himself to people's humours, like the Italians, who give 
good words out of false hearts. I, deeply sighing over him, said Loving 
Lord and Saviour Christ give me life and strength, that I may shave the 
crown of this Prelate, for he is a crafty derider of thy name, he is a 
downright knave, he sticketh not to boast, that very few of his stratagems 
have failed him. When lately I wrote exceeding harshly to this Cardinal, 
and at the same time scorned him, then he confessed, that in causes of 
religion he was in the wrong, therein he would give place to me, and suf- 
fer himself by me to be blamed ; but in temporal and state cases he would 
yield nothing at all unto me. I see I must rouse him up better. Ah, 
Lord God, we ought with thee not to dally, nor to abuse thy name ; suf- 
ficient it is, that we have sinned against thee, we ought therefore to repent 
and be sorry for ©ur sins : surely this Cardinal hath no conscience at all, 
he is like that soldier which lately came unto me, whom I admonished to 
desist from his wicked kind of life : he answered me, and said, If I should 
think thereon, then should I never go to the wars again ; even so it is 
with this Cardinal. The good and godly Princess Electrix of Saxony 
lately asked me, If any hope were to be had of this Cardinal's conversion ? 
I answered, I believe not, however it would be a great joy unto me, if in 
time he were won over to the truth, and repented ; but there is 
little hope thereof, I would rather believe and hope the same in 
Pilate, in Herod, and Dioclesian, who sinned openly. The Princess 
replied and said, God is almighty and merciful, who would have re- 
ceived Judas again, if he had truly repented. I answered, True gra- 
cious Madam, God would also receive Satan to mercy, if from his 
heart he could say, God be merciful to me a sinner. But, alas ! of this 
Cardinal there is no hope, for he opposeth the known truth ; a few days 
since he caused thirteen Christians to be slain, for receiving the commu- 
nion in both kinds. True it is, God is Almighty and merciful, he can 
do more than we are able to think ; but he will do no more than what 
he hath concluded to do, as St. Paul saith, " Whom he predestinated, 
them he also called,' , &c. When our Lord God saith, I will not do this or 
that, then it is time for us to be gone, and to set our hearts at rest, as God 
said to Samuel, " Why mournest thou for Saul whom I have rejected ?" 
Therefore all my hope is gone touching this Cardinal ; I commit the case 
to God, he will rule the same. This Cardinal wrote often very friendly unto 
me, thinking to grease my lips, insomuch as I gave him literal advice to take a 
wife, but in the mean time he intended with smooth words to deceive 
me; but at the Imperial Diet at Augsburgh; I learned to know him right, 



OF THE POPE'S SPIRITUAL LAWS. 357 

yet nevertheless he still pretended great friendship towards me, and in 
causes of weight would always make choice of rne to be an umpire. After 
my departure from the Diet, he assembled the citizens together and ut- 
tered unto them these words, Loving people be obedient unto me and re- 
ceive the Sacrament in one kind, so will I not only be a gracious lord unto 
you, but also a father, a brother, and a friend ; and I will procure from 
the Emperor great privileges for you. But in case you refuse to be obe- 
dient herein, so will I be your utter enemy ; I will bring you and your 
city into the utmost confusion. Were not these words rather of a Rab- 
shakeh, or of the Turkish Emperor, than of a Prelate. 

1 will leave this testimony behind me touching this Cardinal, namely, 
excepting Nero and Caligula, he is the greatest knave that ever came on 
earth. He sought wonderfully to ensnare me ; insomuch, that if our 
Lord God in special manner had not preserved me, he had taken me cap- 
tive. Anno 15*25, he sent one of his Doctors unto me with a present of 
two hundred Hungarian ducats, which he caused to be given to Kate 
nay wife; but I refused to receive them, and charged my wife not to 
meddle therewith ; for (God be praised) I never had the name to be a 
money-taker. 



Reflections on Chap. 40 — The name and title of a Cardinal is un- 
known in the Scriptures, therefore as Protestants and believers in Jesus 
Christ, we detest and abhor that pride which exalts one fellow creature 
above another in the church. 



CHAP. XL1. 

OF 

THE FOPE^S SFIM1TUAIL MW& 



Luther's Discourse of the Pope's Spiritual Laws . 
THE Pope's Decretals is stark nought : he that hammered it was an 
ass; for it hath three parts, Division, Cause, and Confirmation. It is a 
thing raked together like a beggar's coat, patched up with divers rags. 
In the introduction he described! how a Bishop should be qualified, and 
live (out of St. Paul's Epistle to Titus), namely, " A Bishop (saith he) 
must be blameless, must lead a good life and conversation, not self-willed, 
not soon angry," &c. Then he speaketh touching Bigamy: that is, to 
have two wives one after another. And when one taketh a maid to wife 
and findeth her not a maid, the same shall have no hope to be made a 



358 DR. LUTHER'S FAMILIAR DISCOURSES. 

Priest. It is therefore a dangerous thing to take a wife in Popedom, and 
to live in hope (when she died) to be a Priest. But the Decretals do 
govern the world, for therein are contained law businesses, how they should 
go to law one with another, and live at debate ; nothing concerning the 
church government is taught therein, but altogether of temporal causes 
and policy, which serve for ruling and government. 

Of the Impiety of the Pope's Decrets, and of his Tyranny 

IN the Pope's Decretals many shameful things arC contained ; for th& 
Pope therein presumeth to say, Whoso believed and observed not his de- 
crees, it v? ere in vain for such a one to believe in Christ, or to give credit 
to the four Evangelists. Likewise he saith in his Decree, Although he 
led people into hell, yet they ought to follow him ; whereas the office of a 
trae Bishop is to comfort the broken and sorrowful in heart, and to lead 
them to Christ. Fie upon this maledicted villain, must he teach the con- 
sciences to despair in that sorti 

Whoso readeth his Decrees shall often find, that when an article is 
proved out of Holy Scripture with fair sentences, then he argueth against 
them, and saith, The Romish Church hath otherwise concluded ; and 
so, like Satan, he dare presume to make God's W*ord subject to human 
creatures. 

Even so doth Thomas Aquinas dispute, for when he citeth a place in 
Scripture, he concludeth thus, Aristotle holdeth the contrary. Here the 
Holy Scripture must give place to Aristotle the Heathen writer. Such 
abominalbe darkness the world will not acknowledge, but contemn the 
truth, and fall into horrible errors ; therefore let us make good use of the 
time, for it will not always remain as it is now. 

Of Decrets and Decretals. 

IN the Decretals the Pope domineereth and triumph eth like a victor or 
conqueror ; there he is on his dunghill in possession, where he lightneth 
and thundereth with these words, We acknowledge, we censure, and by 
Divine command we judge ; we have power to command and to conclude ; 
all clber ought to be obedient unto us. All the world must know, that 
no human creature ought to censure the Pope, but he only and alone hath 
power to judge and censure the whole universal world. Bnt in the De- 
cret the Pope only striveth and contesteth. I am persuaded that in the 
Pope's Spiritual Laws it is written above one thousand times, that the 
Pope neither may nor can he censured by any man whatsoever. 

Of the Spiritual Law, and what it is. 

THE Spiritual I^wof the Pope (as all lawyers do witness) is a filthy 
book that stiuketh of money. Take out of it covetousness and ambition, 
then thore remaineth nothing therein of its own proper substance, yet it 
hath a great lustre; for all unhappiness must begin In the name of the 
lord. Like as all righteousness and saving health is, only, In the name 
of the Lord. Even so, under the colour and cover of God's name, all ido^ 
latry and superstition cometh. Therefore the Commandment followeth 
fitlj upon the first, and saith, «' Thou shalt not take the name of the Lord 
thy God in vain. 

What Gratianvs sought in the Decrets. 

.GRATIANUS the lawyer who collected the Decrets together, endea- 
voured with highest diligence to make an union, and to find a means to 



OF THE POPE'S SPIRITUAL LAWS. 359 

separate the good from the evil. The good man meant well, but the issue 
thereof was naught ; for it proceeded thus, He rejected that which was 
good, and justified that which was evil ; and undertaking- that which was 
impossible, he was amazed and affrighted through the glosses which say, 
This, and this we must not hold, for it striveth against the Pope ; all his- 
tories agree, that the Pope always would be lord and master over the Holy 
Scripture. And although he was therein resisted by many of his own 
Bishops, yet they could never prevail against him, by reason of God's 
wrath, to punish the world for its ingratitude, and the contemning of his 
Word. 

That in the Pope's Books nothing of Christ is written. 
IN all the books (containing the Pope's Spiritual Laws and Rights) is 
not written so much as one word that teacheth what or who Christ is. 
May not this man (the Pope) more properly be called a wolf, than the 
shepherd of the church ? He always aimed at three things, first, lo 
strengthen and preserve his government and dominion. Secondly, to sow 
discord between Kings and Princes when he pleased, and so often as he 
saw that thereby his kingdom might be strengthened and confirmed. But 
especially, in the third place, he, as a good father (as he boasteth of 
himself), will be applied to, to make those Princes at an union again, be- 
tween whom he had made discord ; but he doth not the same until sucn 
time as he seeth it will be profitable for his dominion and power. But 
whoso perverteth and falsifieth the truth of God's word, the same deaieth 
not like a shepherd of Christ's church, but like an Antichrist and ad- 
versary of God. 

That no Man hitherto hath marked the Pope' s ungodly Decree". 
WE ought to know that the upright and true church never had the 
same title and name in the world, but she hath always been without a 
name : hence she is not visible nor seen, but believed ; as in the creed we 
confess and say, " I believe in the holy catholic church," &.c. We do 
not say, I see her, for commonly she is perplexed and covered with the 
cross. Behold these the Pope's abominable" decrets, capite cuncta. 
9. q. 3. c. Si papa. Dist. 40. Behold also, Capite ad Aposolicce de 
appellat. in 6. No Emperor, no King, Prince, nor Divine ever marked 
the same, insomuch as I greatly wonder at such their blindness, in that 
they have not discerned so great, so gross, and horrible lies of the Pope, 
who therein bragged and boasted, that the Holy Scripture, have their 
power and authority from the Romish church. 



Reflections on Chap. 41. — Because the laws of the Pope are con ? 
trary to the pure Word, we cannot, we will not, we dare not obey them, 
we have one master, even Christ and him only will we obey. 



360 »it. luther's familiar discourses. 



CHAP. XLII. 

©F CEMEM©ME§« 



Of Ceremonies. 

A HOUSEHOLDER instructeth his servants and family in this manner, 
and saith unto them, Deal uprightly and honestly, be diligent in that 
which I will and command you, &c. And in so doing, then ye may eat, 
ye may drink, and ye may clothe yourselves as ye please. Even so, our 
Lord God regardeth not what we eat, drink, or wherewith we clothe our- 
selves, all such things (being ceremonies, or middle things) he leaveth 
freely unto us, only that we ground nothing thereon, as if the same were 
needful or necessary to salvation. 

Luther's considerate Directions to Dr. Nicholas Houseman, concerning 

Ceremonies. 

I HOLD it not good, that those of our party do assemble together, to 
settle an uniform agreement touching ceremonies in the church ; for 
although the same be intended and done out of good meaning, yet it is a 
matter that giveth an evil example, as all councils of the church do prove, 
insomuch that in the council which the Apostles held in Jerusalem, they 
handled more touching ordinances, works, and ceremonies, than concern- 
ing faith. And in the councils following, they disputed and concluded at 
no time concerning faith, but always touching opinions and unprofitable 
things, of ceremonies and ordinances in the church ; so that the very name 
of council is as suspicious and hateful to me, as the name free-will. If 
one church refuseth, or is unwilling, to follow another in external things, 
what profit then is it through decrees and councils to force and command 
them, out of which are made laws and snares to the souls of men. 
Wherefore if one church willingly will not follow another in ceremonies, 
then let every one hold and sway their customs for themselves ; only that 
the union in spirit, in faith, and in the pure word may remain whole and 
unsinged. 

Of Luthei^s Opinion and Councils given to the Church at Northausen. 

REVEREND, loving Sirs, and friends ! We see, alas ! what alarms 
and tumults Satan slirreth up every where in churches, insomuch as there 



OF CEREMONIES. 361 

are almost as many opinions as there are heads or brains of church-ser- 
vants. It soundeth in my ears, that certain questions are raised amon^ 
you concerning very base things of no value, but that the doctrine is still 
pure among you whereof you have a good report. Yet nevertheless, as 
ye know how people in common regard not the wholesome doctrine ; even 
so, they easily take occasion to find fault, and to blaspheme also the 
ehiefest articles of faith, (especially amongst you where still Papists are, 
which carry wood to the fire, and out of a little spark do kindle a great 
flame) &c. Wherefore I desire, and for Christ's sake, I pray you (in 
whom we live, in whom we boast, and in whose spirit we are), " To lay 
no stumbling block of offence before any man in external mean things and 
ceremonies," But that my Christ and your Christ be one among us, 
whose life and death we justly ought to prefer and higher to esteem than 
our reasonings, yea then the devil's tribulations and temptations : and the 
same Lord keep, preserve, and accomplish in you the work he hath be- 
gun, until yonder day of joyful hope, the glorious day of our deliverance. 
Amen. 

Of the Feast of John the Baptist. 

THE Feast of John the Baptist we ought to retain, at whom the New 
Testament began, for it is written, " All the Prophets and the Law pro- 
phesied until John," &c. We ought to observe the same also for the sake 
of the fair song (which in Popedom we also read but not understood) of 
Zacharias, which indeed is a most excellent song, as is shewed in the pre- 
face that St. Luke made, where he saith, "And Zacharias was full of the 
Holy Ghost," &c. 

We that are preachers and ministers should watch and look, that ce- 
remonies be observed in such sort, that people be made thereby neither 
too rude, nor too holy. Whoso intendeth to prepare a ceremony, be it 
never so small, the same must fasten the word with both hands , that is, 
he must do like Erasmus Roterodamus, who scorneth and derideth cere- 
monies, because they be ridiculous in his wisdom. But if a man should 
ask Erasmus, if he taketh our Lord God to be a fool, in commanding 
ridiculous things, as the circumcission, sacrificing, and the slaughtering 
of Isaac, &c. I fain would hear what his profound wisdom would answer 
thereunto ? I (Martin Luther) ask thee Erasmus Roterodamus, how if 
God be pleased with such foolish things that thou scoffest at and deridest ? 
This question thou shalt never be able to answer or confute with all the 
wisdom thou hast, which thou spinnest out of thy human reason and un- 
derstanding, which contemneth all divine causes; I say unto thee, thou 
knowest not the principium, that is the fast and sure ground ; namely, 
that we ought to rely upon God's word, and to be obedient thereunto. 
The article of justification through Christ, must alone do the deed ; other- 
wise our reasonings do always remain in natural wisdom and understand- 
ing. If suoh things be acceptable and pleasing to God, wilt thou then 
presume to oppose or deride them ? This argument, God commandeth, 
stoppeth thy mouth, and the mouths of all such as thou art. It is a mat- 
ter impossible that a God-fearing and faithful person should write so many 
books, as Erasmus Roterodamus hath written, and not to sprinkle therein 
so much as one verse or line of Christ. 



Remarks on Chap. 42. — Forasmuch as the ceremonies of the Papists 
are destitute of the pure and undefiled religion of Jesus Christ, which he 

2 Y 



362 DR. LUTHER'S FAMILIAR DISCOURSES. 

he taught while he was upon earth, we rejoice that God has raised up 
faithful men to contend for the faith once delivered to the saints in Europe, 
and especially in our own highly favoured Country. 



CHAP. XLIII. 



tsrouvGC 



*>F 

SEDUCERS ^JVJ3 SECTARIES 

THAT OPPOSED HIM. 



Of Carlstad. 

OARLSTAD opposed me merely out of ambition, for he flattered him- 
self that on earth was not a more learned man than he ; and although in 
bis writings he imitated me, yet he drew strange colours thereupon ; he 
only would be the man, and truly I willingly would have left the honour 
unto him, so far as it had not been against God. For (I praise my God) 
I was never so presumptuous, as to think myself wiser than another man. 
When at the first I wrote against indulgences, I intended but only to reject 
end oppose the same, wnd 1 thought that afterwards others would have 
come and have accomplished wkat I therein began. 

Of Campanui and his Seducements. 
WE ought utterly to contemn and to reject Campanus, and not to 
esteem him so much worthy as to write against him, for thereby he be- 
eometh more audacious and insolent. Let us despise him, whereby he 
will soonest be smothered and suppressed ; for he will not atchieve 
much with his seducing authority. Whereupon Philip Melancthon said, 
He is plunged and fallen into horrible errors ; being as yet young and 
unexperienced, he thinketh himself a better Grecian than either Lulher or 
Doctor Pommer : the reason of his presumption is, he never yet felt any 
combat, neither hath he wrestled with the devil, therefore he boasteth 
that he is altogether sure and certain of the cause, and saith, That he is 
able to discourse more clear and plainly of Christ's Deity or God-head, 
than St. John the Evangelist himself. He condemneth Luther, because he 
teacheth that faith is yet weak in the godly, and daily must grow and 



OF SEDUCERS AND SECTARIES THAT OPPOSED LUTHER. 3&5 

increase, must proceed in weakness, in combating', and continually must 
be made stronger. But Cam pan u§ saith, A Christian must be complete, 
holy, mud righteous, and must not err. In such sort, said Melancthon, be 
seduceth poor people. Whereupon I said, Campanus describeth a Chris*, 
tian not rightly ; for true it is, a Christian is sanctified and holy; yet 
nevertheless he is a poor sinner, plagued, and subject with and to evil 
concupiscence and lust, whereof also Paul himself ccmpkrineth ; but 
Campanus will make as if people were like blocks and stones, as that they 
neither feel nor be sensible of evil inclinations and desires, as the Stoics 
allude. If I could be made sueh a creature, so would I not give a rush for 
any preaching, nor for the Sacraments. 

The despairing- wretches, Erasmus Roterodamus and Carlstad, do boast 
and brag of ail their things, whereas God's causes at the first proceed but 
weakly. I for the space of these twenty years together have built upon 
God's Word, and have had many a bitter combat touching the same, and 
yet. I find still labour and travel enough thereby. From hence the Prophet 
Habakkuk saith, ■' Thou didst walk through tiie sea with thine horses-, 
through the heap of .great waters.'* 

Why George Witzei fell from the Gospel again. 

GEORGE WITZ EL was a ring-leader of the rebellion in Thuriugia, 
and therefore was taken captive, and should have been beheaded ; then I 
interceded for him, and begged his life ; and afterwards when be came to 
Wittemburg, 1 set him over the parish at Niemeck for a minister (which 
place I now have conferred upon Conrade Cordatus) ; but afterwards h* 
hung himself on Campanus, who wrote together, and baked both one 
cake ; they opposed the article of the God-head in Christ. Whereupon 
John Prince Elector of Saxony caused him to be cast into piison {of which 
we divines knew nothing) : then Witzei fell off from us, and joined with 
the Pope again, and now he is become our bitter enemy, but he shall get 
his part aloited for him. 

Of Doctor Eishbes. 

DOCTOR EISLEBEN is puffed up with pride, presumption, and 
vanity ; he seeketh to rule and govern with his cold reasonings, would wil- 
lingly be exalted and made a great, lord, disregarding and contemning in 
the mean time the affairs of the Gospel. Whereupon Philip Melancthon 
said, This complaint hath always been; for great and weighty businesses 
have Utile help, but much hindered : yet God hindereth, frnstrateth and 
resisteth many of their intentions with less weakness. 

Who would have thought of that mischievous sect the Antinomians, the 
assaulters of the Law ? I have out-lived and endured two abominable tem- 
pests, Munster, and the Antinomians. Now seeing they are stilled and 
gone, others do approach, that there will be no cud in writting. I desire 
to live no longer; for there is no more hope of ptace. Ancient Bernard 
said well, We should preach of four particulars, of virtues and vices, of 
rewards and threatnings. Doctor Eisleben flattereth that his command 
will do the deed ; for he saith, This ami that must, must be done away ; 
it is powdered too much, we will have none of it. But he must swallow 
down that [must] again. 1 will in such sort powder it to bis appetite, that 
he shall spew it up again* 

Anno 1530, the 19th of April, I earnestly charged Dr. Ambrose 
Bernd, that he, as a master, should admonish the university, and warn 
them to take heed of factions, and notto induce schisms or separation, but 
should observe the ordered directions, i gave charge also that Dr. 

2 Y 2 



364 »R. LUTHER'S FAMILIAR DISCOURSES. 

Eisleben should not be chosen Dean, to the end his pride, his presump- 
tion, and disobedience, thereby might not be confirmed and strengthened ; 
for he is a very shameless and proud enemy of the church, of schools, and 
of us all ; we should, in so doing, harbour a serpent in our bosoms, 
which we ought not to feed, and nourish with milk, but with earth ; and 
except he uprightly and truly repenteth, so shall he of us utterly be re- 
jected. Thus much would I have you signify to your facultists, and to 
tell them, if they refuse to hearken unto you herein, then will I publickly 
preach against them. 

That poisoned doctrine of the Antinomians proceedeth mildly : flesh 
and blood relisheih it well, it is sweet, it maketh people rude and secure, 
it will produce much mischief. 

Of Dr. Jacob Schenck. 

JACOB SCHENCK in his Epistle to the Ministers, rejecteth the preach- 
ing ofthe Law, as being nothing necessary ; for, said he, the same is already 
well known to human reason. But the Gospel, which surpasseth all the 
understanding of human wisdom, sense, and reason, ought to be preached 
in the most sweet and amiable manner ; therefore Christ also commanded 
Peter, and said, " Feed, feed, feed my sheep," &c. Neither were it 
proper that a Preacher, for the sake of a few ungodly people, should 
lighten and thunder with the Law, and, in the mean time,, should neglect 
the great multitude, and suffer them to stand idle. The ungodly (said 
Schenck) ought in private to be reproved, and their mis-doings discovered 
lo the Magistrates, &c. 

These monstrous errors must we hear yet iu our life time. The Prince 
Elector, without my knowledge, caused Schenck to be instituted, by rea- 
son he saw Satan's game played among the Papists, and to the end one 
might sing and play upon another. It may be, all this is done against fu- 
ture offences, to the honour of Christ, and of the Gospel. 

Anno 1538, the 18th of September, I having notice that the preaching 
of Jacob Schenck was every where extolled, said, O ! how acceptable to 
me would these reports be, if with his preaching he brought not in such 
sweet mouthed, smooth, and stately words, of which St. Paul complaineth 
to the Romans, whereby the hearers most of all are deceived. They are 
like to the wind Cecias, which bloweth so mild and still, so soft and warm, 
that thereby the blossoms of trees, and other herbs and flowers, are enticed 
to spring forth to their destruction. Even so likewise doth the devil, 
who, when he preacheth Christ in his Ministers, even then he intendeth 
therein to destroy Christ ; and although he speaketh the truth, yet even 
therewith he lieth. An honest man may well go up the stairs, when a 
knave liethliid behind them; for the devil can well endure that Christ 
sitteih upon the tongue, when, in the mean time, he lieth hid under it ; 
insomuch that the people's ears are tickled and enflamed with what they 
willingly hear; but such smooth tattling lasteth not long : for Satai, 
through the Gospel, will pervert the Gospel, because presumptuous and 
secure spirits acknowledge not their sins. And where no matter or tin- 
der is to make it apt to catch, there Christ hath no room or place wherein 
he may work ; for he only is come to them that are of perplexed, broken 
hearts and spirits, as he saith, "To the poor is the Gospel preached." 
And in the Prophet Isaiah, God saith, " i behold the miserable, and 
him that is of a broken spirit, and that fearelh my Word." But these con- 
temners of the Law are haughty and proud spirits ; like as the people in 
Popedom, under the tradition of the Law, were far from observing theLaw, 
the same being altogether strange unto them. Therefore the preaching 



OF SEDUCERS AND SECTARIES THAT OPPOSED LUTHRR. 385 

of the Law is a preparative for the Gospel, anditgiveth matter unto 
Christ to work upon, who is the only work -master of faith. 

Of ike Doetrhie of the Antinomians touching different Kinds of 
Repentance. 

THE 15 of April, 1539, certain positions, printed at Leipsic, were sent 
tome, which Baraer had made, wherein he sharply maintained that the 
Law concerned the Christians nothing at all : he divided also repentance 
into three parts, and said, the Jews had one kind of repentance, the Gen- 
tiles another kind, and another the Christians had. Whereupon [ said, 
who ever thought that such impertinent and gross spirits should come ? 
For this is a complete, mischievous error, to distinguish repentance ac- 
cording to the different persons, whereas there is only one kind of repen- 
tance given to all mankind, seeing that all, one as well as another, have 
angered aud offended one only God, whether Jews, Gentiles, or Chris- 
tians ; therefore it is a gross, an abominable, and apparent error ; like as 
if men had another kind of faith and repentance than the woman had ; 
the Princes another kind than the subjects ; the masters than the ser- 
vants ; the rich another kind than the poor, &c. Insomuch, that there- 
with they make God a respector of persons. That poor snake Hamer dis- 
tinguisheth repentance wrongfully against God and his Word: he saitb, 
we Christians have another kind of repentance than the Jews or Gentiles. 
As though the Prophets had not taught uprightly of repentance, and if 
the repentance of thd Ninivites had not been upright and true ; from 
whence at last would follow ; If we preached not repentance out of the 
Law, that then Christ was not under the Law, whereas he Was for our 
sakes under the curse of the Law. • 

To conclude, Satan cannot'rest, nor be idle ; he stirreth up many sorts 
of errors, which altogether oppose Christ, (as a God) who was made 
man. All heresies that have been, either have opposed Christ's deity or 
humanity; either they have denied his operation and strength, or some 
circumstances ; insomuch as the Antinomians in opposing the Law, do 
deny Christ, who was under the Law. They think there are no other 
sins than the crucifying of Christ ; as if it were not a sin against the first 
Commandment to crucify Christ again. I do not say that we should not 
preach repentance to those which already are justified by faith ; but this 
1 say, and press hard thereupon, that we ought earnestly to affright the 
impenitent, stiff-necked, and hardened sinners, and through the preach- 
ing of the Law, to bring them to the acknowledgement of their sins ; for 
when we neither acknowledge, nor confess our sins, then Christ and his 
Gospel can have noplace in us. And where no sin is, or will be, there 
can be no remission of sins. But the Antinomians will bring Christ in 
among the impenitent sinners that have no conscience, neither do know 
how their nature is spoiled and evil. Truly, there Christ hath neither 
room Mr place. 

Of the Antinomians, and the Errors ofArius, 

ANNO 1538, the 13th of September, a fierce disputation was held, five 
hours long in which I powerfully laid myself against the new doctrine. 
1 interrupted those that rejected the law through the Gospel, and that 
would abolish the law, would flatter the people to evil, who (besides that) 
were too secure. These will I resist to my last end, were I sure to lose 
my life for the same, 

Touching the heresy of Arius, Peter, Bislop of Alexandria (marking 
the same long before) said, the same is strange, aud against Christ's ho- 



3®f£ s>n. l ether's familiar discourses. 

nour; for lie that ■ denieth the godhead in Christ, the same certainly 
taketh away Christ's honour. Arius began in that sort ; First, he denied 
that Christ was Cod, and said, he was a creature yet complete. But 
when the godly Bishops resisted him, then he said, Secondly, Christ 
was the most completest creature (yea also above the' angels), through 
whom all things were made. Thirdly, he alledged Christ was God, but 
only by name. Fourthly, he affirmed, Christ v/as very God of very God, 
Light of Light. He taught so finically touching Christ with his errors, 
that many people fell unto him, and held of his "opinion. That delicate 
Ijishop of Milan Auxentius, was also by these errors deceived, against 
whom Biliary wrote an epistle. 

But when the good Christian Bishops were not yet satisfied touching 
these allegations of Arius, then in the Fifth place he said, Christ was not 
born of the Father equal God, but was made with the Father of one sub- 
stance, would not admit otherwise, but that he was made. As they be- 
gan the strife touching Homoousion, against which Hillary laid himself, 
the contents of whose book which he wrote against him was, That Christ 
is natural God, of one equal substance with the Father. Afterwards St. 
Jeronimus set himself ngainst the same, he could have wished that the 
word Hotzooiision had been left out of the Sjmbolum of Atbanasius and 
the confession of faith, because it was no where written in the Holy Scrip- 
ture that he was born of the Father, yet it was pertinent, and in respect 
to his human nature rightly spoken. 

The heresies of Arius continued very long, above three hundred years ; 
they reach to the reign of Augustus Caesar, and of Pope Gregory. They 
were in highest sway, and flourished under Emperor Constantine ; under 
Emperor Domitian they tyrannised ; under Jovianus, Yalentinianus, and 
Gratianus they somewhat decreased. They endured the time of seven 
Emperors, and until the Goths came. The great Turk to this day is an 
Ariun ; howsoever in his oath he extoileth the four Evangelists. He hold- 
cih also, that God is a Creator of heaven and earth : likewise the resur- 
rection of the dead, But he boasteth of his Mahomet, as being the high- 
est Prophet, In Constantinople he causeth Christ openly to be preached, 
vet so that they meddle not wit!) his Mahomet, who (they hold) is a won- 
derful human creature. 

Of the Heretics the Abelists* 

THE Abelists took their name of Abel; the same in outward shew 
were the chiefest teachers under the sun ; for First, They held that all 
which were of their sect should be in the state of matiimony, and have 
wives. Secondly, That they should dwell together, and yet should ab- 
stain from carnal copulation; should diligently increase their house- 
keeping with wealth and maintainance. Thirdly, They should make 
choice of others, and of stranger's children to inherit their livings. Truly 
it was a sociable and strange heresy. Thus the state of matrimony, as 
God's ordinance, always hath been opposed. 

Erasmus an enemy of Christ. 

THIS do I leave behind me in my will and testament, whereanto I call 
you for witnesses. 1 hold Erasmus Roterodamns for Christ's most bitter 
enemy ; in his Catechism is not one word that sailh, Do this, or, Do not 
this; he only therein maketh the consciences to err. He wrote a book 
against me, wherein he intended to defend his book concerning free-will, 
'igai'nst which 1 wrote in my book touching servile-will ; the same as yet 
he hath not confuted, neither shall he ever be able so to do ; for I am cer- 



OF CHRISTIANS AND A CHRISTIAN LIFE. 3G7 

tain and sure, that what I wrote touching* that particular is the unchange- 
able truth of God. But if God liveth in Heaven, then Erasmus one day 
shall know and feel what he hath done, 

Erasmus is an enemy to true religion, a particular adversary to Christ, 
a complete picture and image of an Epicure and of Lucian, 

This have I (Martin Luther) written with mine own hand, to thee my 
beloved son Job (i. and through thee to all my children, and to the Holy 
Christian church. 

Treasure this in your heart, for it is not a trifling thing. 



Reflections on Chap. 43. — If we consider the boldness and integ- 
rity of Luther, we need not be surprised at the keenness of his wrath 
against his enemies; but in this he is countenanced by the Apostle 
Paul, who saith, " If any man love not the Lord Jesus, let him be ac- 
cursed." 



CHAP. XL1V. 



#f €i)t miimtB, 

AID A C1RISTIAK MFfi 



Luther's Discourse of Christians, and a Christian Life. 

To be a Christian, is to have the Gospel, and to believe in Christ ; the^ 
same produceth the remission of sins, and God's grace : but it proceedeth 
only from the Holy Ghost ; he worketh it through the Word without our 
addition or co-operation. It is God's own proper work, our strength and 
free-will doth nothing thereunto ; the same only suffereth and permitteth 
itself to be prepared and fitted by the Holy Spirit, as a piece of earth or 
clay by the potter is made and prepared into a vessel. 

Of the Christian's Worshipping. 
A CHRISTIAN'S worshipping is not the external hypocritical vizard 
which spiritualless Friars do wear and shew when they chastise their bo- 
dies, torment and make themselves faint, with strict kind of lives, with 
fasting, watching, singing and wearing shirts of hair, and scourging 
themselves with rods, &c. Of such worshipping God knoweth nothing, 
neither desireth nor demandeth of us ; but the right worshipping of a 
Christian is, when God's Word is taught diligently, clearly, and unfalsi- 
fied : as then the hearts are rightly instructed, that they know what 



'86& dr. luther's familiar discourses. 

and how they ought to believa, and how they ought to love their neigh- 
bours. 

Faith is the upright and true worship of God, and therewith he is best 
pleased ; but it proceedeth not out of our will, strength, or addition, but 
only from the Holy Ghost, he worketh the same through the Word, in our 
hearts, when and where he will, if we diligently attend upou the preaching 
of the Divine Word. 

It is a great blindness of people's hearts that they cannot accept of that 
treasure of grace presented unto them ; for such people we are, that al- 
though we are baptised, have Christ with all his precious gifts, faith, the 
sacraments, his word (all which we confess to be holy), yet we can neither 
say nor think, that we ourselves are holy : we think that is too much to 
say we are holy ; whereas the name, Christian, is far more glorious and 
greater than the name, holy. 

We fools can call consecrated robes, dead bones, and such trumpery, 
holy ; but we cannot think or believe that a Christian is holy ; the reason 
is, we gaze upon the outward mask, we speculate and look after such a 
seeming saint, or righteous person, as leadeth a strict kind of life, &e. 
From hence proceedeth this vain opinion in Popedom, that they call the 
dead, Saints ; which error Zuingli us encreaseth and strengtheneth. Hu- 
man wit and wisdom hath regard to the holy-workers, that whoso doth 
good works, the same is just and righteous before God. Eut we will 
maintain That God esteemeth us just and righteous for the sake of Christ, 
who clotheth us with his righteousness, &c. 

Of a Christian's best way of dying 

NO better dying than as St. Stephen died, who said, " Lord receive 
my spirit." That we lay aside the register of our sins and deserts, and 
die relying only upon God's mere grace and mercy. 

How and when we do best of all. 

WE never do better and holier, than when we know not what, or how 
mnch we do ; that is when we think we do least. In like manner, we ne- 
ver do more wisely, than when we think we have done and do most fool- 
ishly ; for strength is strong iu weakness. Suffering is the best work and 
action. We never do worse, than when we think and know we have don$ 
much ; for impossible it is, but that at some time or other we should take 
delight in our own doings and actions, and as then (in so doing) we 
utterly stain and spoil our own works ; We honour and praise not God so 
purely as we ought, according to that sentence, "Strength in weakness 
is strong." As we see by the examples of Jonas, Elias, and of all the high 
excelling saints 
That upright Christians must be plagued of the World and the Devil. 

PHILIP MELANCTHON hath a good conscience, therefore he taketh 
a matter near to heart. Christ well and thoroughly exercised and prac- 
tised our forefathers ; for that which belougeth to Christ, the same must 
feel the serpent's sting in the heel. Also, no doubt the Mother of our 
Lord was a poor maid, therefore she was betrothed to a carpenter, who 
was also poor. 

Wherefore let us be merry and contented in poverty and trouble, and 
remember that we have a rich master, who neither will nor can leave us 
without help and comfort, and in so doing, we have peaceable and good 
consciences, let it go with us as God pleaseth. The ungodly do want this 
ptace in their hearts, as Isaiah saith, " They are as the waves of the sea ; 
neither have the covetous usurers any peace of conscience." 



OF HYPOCRITES AND FALSE BRETHREN 369 

Reflections on Chap. 44, — Behold on what sure foundation the hap- 
piness of that soul is built, who possesses the love of God his heavenly 
Father, whose will is transformed into the will of God, and whose greatest 
desire is, that his maker should be pleased. O ! the peace, the rest, the 
satisfaction that attendeth such a temper of mind, this is indeed the life 
of God in the soul. 



CHAP. XLV. 



OF H Y PO C RITES 



AND 



FAt§lE BEJETHRBH. 



That the greatest Mischief proceedeth from false Brethren, 

I CARE nothing at all for one that is an open enemy of the church, 
as the Papists and tyrants with their power and persecutions ; I regard 
ihem not, for by them the true church cannot receive hurt and prejudice, 
neither are they able to hinder God's Word; yea, the church through 
their raging and persecution rather increaseth, as Tertullian saith, 
The church is bedewed with the blood of Christians. But it is the in- 
ward evil of false brethren that will do mischief and devast the church, 
insomuch as it will be lamentable to see. We see Judas betrayed Christ, 
the false Apostles confused and falsified the Gospel. These and the 
like, are the right companions through whom the devil rageth and spoil- 
eth the church. 

What cm Hypocrite is. 

I KNOW not well how to give this word, Hypocrita, in high Dutch, for 
hypocrite is too mild and soft a name for such a one, it is almost as much 
as, a wicked villian, who for his own private gain doth mischief to others ; 
such hypocrites were the servants and courtiers of King Saul, who for the 
sake of their bellies, spake against righteous David, they backbite him 
in the King's presence whereby the land was stained. Bypocrita is not 
only an hypocrite or a flatterer that pretendeth love towards one and speak- 
eth that which tickleth the ears ; but also, deceiveth and produceth mis- 
chief, and the same he doth under the colour of holiness, as the examples 
in the 23d of Matthew do clearly shew. For St. Jeronymus saith, feined 
holiness is a double evil. Therefore, Hypocrisis is called falseness ; Hy- 
jjocrita, a child of perdition, a false despairing villain. 

2 Z 



370 dr. luther's familiar discourses. 

71 ith what Sort of People Christians are most fiercely to strive with. 

THE greatest and fiercest strife which Christians have, is with false 
brethren. If a false brother would openly confess and say, I am a Pilate, 
an Herod, a Caiphias or an Annas, that is, if he would put off the name 
of a believing Christian, and profess himself an open enemy to Christ, 
then we would with patience suffer and endure all the evil that such a one 
were able to work against us. But insomuch as they will carry the name 
of Christians, the same we neither may, can, nor will endure, in that 
they speak and act, what belongeth not to Christians. For this rule and 
government over the conscience, we divines take properly unto us, and 
say, it is ours through the Word, we will not suffer ourselves to be be- 
reaped of it, by no means whatsoever. 

That false Brethren are sprung up in the Stead of Monks and Friars. 

FORASMUCH as we have hooted and hallooed away the Friars and 
Priests by and through the preaching of the Gospel and God's Word, 
therefore the false Brethren do now plague us in such sort, that this sen- 
tence must prove true on our hearers, as is written, " He came unto his 
own, and his own received him not." 

Of Judas Iscariot, the Example and Picture of false Brethren. 

I MUCH marvel that nothing is written of the villainy which Judas did 
to Christ. I am persuaded, he did it for the most part with the tongue : 
for Christ, not in vain, complaineth of him in the 41st Psalm. Doubtless 
he went to the High Priest and Elders, and spake grievously against 
Christ ; no doubt he said, I baptize also, but now I see, the same is 
frivolous and nothing worth, &c. Moreover, he was a thief, he thought 
to make some great gain in betraying Christ (as also George Witzell and 
Crotus came to us, thinking by our means to be made great lords), he was 
a wicked, despairing villain, he glanced upon Christ. If he had not been 
so wicked a wretch, Christ would have forgiven him, as he forgave Peter ; 
who fell. also, but out of weakness, Judas out of wickedness. Like as the 
Apostles could not hinder the Jews at Jerusalem from crucifying Christ ; 
even as little can wehelpfwhen God's punishments proceed, as we see on 
the traitor Judas ; our Lord God suffered Judas and the other Jews to run 
on their course, and seemeth to be so weak and simple as though he 
could not hinder them, but afterwards he cometh and payeth them 
soundly. 

Judas was as necessary among the Apostles, as any three of them. For 
he solveth and confuteth many arguments and places against the heretics 
(the Donatists), who alledge first, that no man can baptize but he that 
hath the Holy Ghost. This argument Judas confuteth, he was an Apos- 
tle, and one of the twelve. Therefore what he did in the office, the same 
was good and right, but when he played the thief, and stole, then he did 
wrong, and sinned. Therefore we must separate and distinguish his per- 
son from his office, for Christ commanded him not to steal, but to execute 
his office, to preach, to baptize, &c. Judas likewise confuteth, what 
some do object against us, who say, there are among you Protestant* 
many wicked wretches, false brethren, and unchristian-like offenders : 
here standeth Judas and saith, 1 was also an Apostle, I behaved and car- 
ried myself (as an understanding worldly wise companion and politician) 
much better than the other, my fellow Apostles did ; no man thought 
that such mischief had lain hid iu me. Judas at the Lord's Supper was 
directly the Pope, who also hath got hold on the purse ; he is a covetous 



OF HYPOCRITES AND FALSE BRETHREN. dll 

wretch and a thief, he will also speak in the praise of Christ. In truth he 
is a right Iscariot. 

In that Judas hanged himself, burst in pieces, and his bowels fell out ; 
the same is an example and picture, how all those shall be destroyed, that 
persecute Christ, his word, and people. For even as it went with their 
leader and captain Judas, in that he betrayed Christ, even so it will go 
with all Christ's enemies. The Jews justly ought to have made a look- 
ing-glass out of their nephew Judas, and have considered, that they in like 
manner should be destroyed, hi this word (belly and bowels) an allegory 
or mystery lieth hid, for the belly signifieth the whole kingdom of the 
Jews ; the same shall also fall away and be destroyed, insomuch that 
nothing thereof shall remain. Also that the bowels fell out, thereby was 
shewed, that the posterity of the Jews, yea also, that the whole Jewish 
generation should be spoiled and go to the ground. Thereby was also 
signified, that where God's Word cometh, there people are worse thereby 
and more hardened, Of this, Judas to us is a fearful example and look- 
ing-glass, he himself preached the Gospel, wrought great miracles was 
also the chief among the Apostles, yet, notwithstanding, he betrayed 
Christ, and sacrificed him. In like manner, the nation of the Jews were 
nothing bettered, although they heard the Gospel preached by John the 
Baptist, by Christ himself, and by all the Apostles ; yet at last they 
crucified the Lord of life, and slew all the Apostles. Thus they remained 
hardened in their sins, to the end they might by the Romans be utterly 
spoiled and destroyed. 

How Christians are preserved against the Devil and Tyrants. 
I MAY compare the state of a Christian to a goose which they use to 
tye up over a wolf's pit, thereby to catch wolves. About which pit, many 
hungry and ravening wolves are standing that willingly would devour the 
goose, but she is preserved alive, and the wolves which leap at the goose, 
fall into the pit and are taken and destroyed. Even so, we that are Chris- 
tians are preserved by the sweet loving angels, so that the devils (those 
ravening wolves), the tyrants and persecutors, neither must nor can 
destroy us. 

That Heretics and Sectaries are necessary for true Christians. 
WE little know how good and necessary it is for us to have adversaries, 
and that Heretics do hold up their heads against us. For if Cerinthus 
had not been, then St John the Evangelist had never written his Gospel ; 
but when Cerinthus opposed the Godhead in our Lord Christ, then John 
was constrained to write, and say, " In the beginning was the word," 
and made the distinction, " three persons" so clear, that it could not be 
clearer made. Likewise when 1 began to write against indulgences, and 
against the Pope, then Dr. Eck laid himself against me, who wakened me 
up out of my drowsiness. I would wish from my heart, that the same man 
might be turned the right way and be converted, yea, on that condition 
I would give one of my fingeis ; but in case he will needs remain where 
he is, then I would wish he were made Pope, for he hath well deserved it, 
in that hitherto he hath upon him the whole burden of Popedom with dis- 
puting and writing against me, however in some measure they have re- 
warded him, for he hath got a yearly pension of seven hundred Florins, 
which he receiveth oniv out of the parish of Ingoistat. But he justly de- 
served to be Pope, for besides him, they have none that dare fall upon 
me ; he raised my first cogitations against the Pope, and brought me so 
far, or otherwise I never should have come, Therefore when heretics 

2Z2 



#72 dr. luther's familiar discourses. 

and other adversaries intend to do us great hurt, on the contrary they be 
profitable to us. 

That false Teachers do great Mischief in the World. 

A LTAR is far worse, and doth greater mischief, than a murderer oh 
the highway ; for a liar and false teacher deceiveth people, sedaceth souls, 
and destroyeth them under the colour of God's Word ; such a liar and 
murderer was Judas, like his father the devil. It was a great matter that 
that Judas should sit at the table with Christ, and not blush for shame 
when Christ said, "One of you shall betray me," &c. The other disci- 
ples had not the least thought that Judas should betray Christ ; each one 
was rather afraid of himself, thinking Christ meant him ; for Christ trusted 
Judas with the purse, and whole administration of the house-keeping ; 
from whence he was held in great repute by the Apostles. 

That the Manner and Nature of an Hypocrite is like unto a Scorpiom 

A SCORPION thinketh when his head lieth hid and is thrust under a 
leaf, then he cannot be seen : even so the hypocrites and false saints do 
think when they have snatched up one or two good works, as then all 
their sins therewith are covered and hid. 

Of False Christians. 

FALSE Christians that boast of the Gospel, and yet do bring no good 
fruits, are like the clouds without rain, wherewith the whole element is 
overshadowed, gloomy and darkened, and yet no rain falleth from them to 
fructify the ground : even so, many Christians pretend great sanctity and 
holiness, but they have neither faith towards God, nor love towards their 
neighbour. 

Of the Armour and Weapons of Christians. 

JOB saith, " The life of an human creature is a warfare upon earth.'* 
An human creature, especially a Christian, must be a soldier, ever striv- 
ing and fighting with the enemy. And St. Paul describeth the weapons 
of a Christian, Ephes. vi. 

First, The girdle of truth ; that is, the confession of the pure doctrine 
of the Gospel, which is upright, not an hypocritical or a feigned faith. 

Secondly, The breast-plate of righteousness ; but here is not meant the 
righteousness of a good conscience (although the same be also needful : 
for it is written, " Enter not into judgment with thy servant," &c. And 
also St. Paul, 5? I know nothing of myself, yet I am not thereby justified," 
but it is the righteousness of faith, and of the remission of sins, which 
Paul meaneth in that place, touching which Moses spake, Gen. xv. 
" Abraham believed God, and that was imputed unto him for righte-^ 
ousness." 

Thirdly, the shoes wherewith the feet are shod, are the works of the 
vocation, whereby we ought to remain, and not to go further, nor to break 
out beyond the appointed mark. 

Fourthly, The shield of faith ; similar hereunto is the Fables of Perseus, 
who holdeth in his hand the head of Gorgon, whoso looked thereon died 
immediately. And like as Perseus held and threw Gorgon's head before 
his enemies, and thereby got the victory ; even so a Christian must like- 
wise hold and cast the Son of God (as Gorgon's head) before all the evil 
instigations and crafts of the devil, as then most certainly he shall prevail 
and get the victory. 

Fifthly, The helmet of salvation; that is, the hope of everlasting 



OF HYPOCRITES AND FALSE BRETHREN. 373 

life, but the weapons wherewith a Christian overcometh the enemy, are 
two-fold. 

" The sword of the Spirit," 1 Thess, that is God's Word and prayer ; for 
like as the lion is frighted at nothing more than the crowing- of a cock : 
even so, the devil can be overcome and vanquished with nothing else, than 
with God's Word, and with prayer; of this Christ himself hath given us 
an example. 

Of comparing the Life of a Christian, 

OUR life is like unto the sailing of a ship ; for like as the mariners in 
the ship have before them a port or haven, towards which they direct 
their course, and where they shall be secure from all danger ; even so the 
promise of everlasting life is made unto us ; that we in the same, as in a 
safe port or haven, should rest calmly and secure. But seeing the ship 
wherein we are is weak ; and the winds and waves do beat into and upon 
us, as though they would overwhelm us ; therefore we have truly need of 
an understanding and experienced pilot, who with his counsel and advice 
might rule and govern the ship, that it run not on a rock, or utterly 
•ink and go down. Such a pilot is our blessed Saviour Christ Jesus. 

That the World acknoivledgeth not upright Christians. 

LIKE as Christ was of the world unknown, even so are we Christians, 
which only depend on him, unknown and not seen in the world ; far the 
world seeth not the faith, neither do they know us that believe in Christ, 
who most certainly is always in us and among us, as he saith, " I am with 
you always even unto the end of the world." Also he saith, " I have 
given unto them the glory which thou gavest unto me, that they may be 
one, even as we are one, I in them, and thou in me, that they may be 
made perfect in one," &c. 

Of a Christian's Properties. 

THE properties of a good Christian is, that in the highest and greatest 
weakness, he is strongest; in the greatest foolishness he is wisest ; the 
one he comprehendeth with human sense and reason ; the other with 
faith. 

That False Brethren, and Secret Enemies are the worst. 

INGRATITUDE is a very irksome thing, which hitherto no human 
creature (except Scipio the Roman) could tolerate or overcome ; yet our 
Lord God can endure more than we. If I should have had dealing with 
the jews, then patience would have failed me : I never had been able so 
long to endure their stubbornness. The Prophets always were poor con- 
temned people; not only plagued and persecuted of outward and open, 
but also of inward and secret enemies, for the most part of their own peo- 
ple. That which the Pope doth against us, the same is nothing to com- 
pare of that which Jeckle and Griekle do ; they procure unto us sorrow of 
heart : these are the golden friends, but so it must be, therefore Moses 
said well and truly, " Thou art indeed a wonderful God." 

Of False Christians. 

IT is more safe to be an Epicure then a false brother. The Pope is far 
worse than the Turk, and so are false brethren. 



374 DR. LUTHER'S FAMILIAR DISCOURSES. 

Reflections on Chap. 45.' — Nothing can distress true Christians s» 
much, as hypocrites and false brethren, because they wound Christ's 
name in the house of his friends. Let us attend to cur Lord's caution 
concerning such characters. — Luke xii. 1. 



CHAP* XLVI. 



OF 

SOPEI-Sf !■¥• 



Luther's Discourse of Sophistry. 
WE ought with all diligence thoroughly to consider what the world is y 
for it is governed merely through weanings and opinions : insomuch that 
upright and true religion is and must be termed sophistry, hypocrisy, or 
external seeming civility and tyranny. We ought therefore diligently to 
take heed, and beware of sophistry, which not only consisteth in doubtful 
and uncertain words, which may be construed and screwed as one pleaseth, 
but also in each profession, in all high arts (as in religion) ; it covereth 
and cloaketh itself with the fair name of holy Scripture, it must alto- 
gether be God's Word, and spoken as from heaven. Such persons are un- 
worthy of praise that can pervert every thing, can screw, contemn, and 
reject the meanings aud opinions of others ; and like the phi?osopher 
Carneades, can dispute on both sides, and yet conclude nothing 
certainly. These, in plain English, are knavish tricks, and sophisti- 
cal inventions. But a fine and expert understanding, and an honest dis- 
position, that seeketh after truth, and hath love to that which is plain and 
upright, the same is worthy of all honour and praise. 



Reflections on Chap. 46. — Let us learn to imitate Nathaniel, that 
re may like him be commended by Christ, as being without guile. 



OF OFFENCES. 375 




XLV11. 



OF OFFJEHCES 



Luther's Discourse of Offences. 

OFFENCES in the church are far more abominable than by the hea- 
then; for when Christians digress, and fall from their kind, as then they 
are far worse and more ungodly than the heathen ; therefore the Prophet 
Jeremiah complaineth in the 4th chapter of his Lamentations, and saith, 
** The punishment of the iniquity of the daughter of my people, is greater 
than the punishment of the sin of Sodom," &c And Ezekiel saith, 
" Thou hast justified Sodom with thine abominations." And Christ 
saith, " It will be more tolerable with Sodom at the Day of Judgment, 
tli an with thee." But so it must be : "He came unto his own and his 
own received him not." Truly this maketh the good and GedJy altoge- 
ther faint and out of heart, insomuch as they rather desire death, for with 
sorrow of heart we find, at this day, that many of ours do give offence to 
others. We ought diligently to pray to God against offences, to the end 
his name may be hallowed. From hence St Paul saith, " Also of our 
ownselves shall men arise, speaking perverse things, to draw away many 
disciples after them." Therefore ike church hath no external esteem no 
succession; it inheriteth not. 

That Offences are Two-fold. 

There are two sorts of offences ; the one is Acceptum (taken), the other 
Datum (given), Acceptum is, when one is offended at that which is done 
well and uprightly ; for instance, Christ did every thing which he spake 
and acted, according to God's Word, Will, and Commandment: yet not- 
withstanding, the Jews took offence thereat, they thought he did unright: 
the same is called an accepted offence, a false opinion, which is stark 
naught. Even so the Pope with his crew taketh offence, because I teach 
concerning Christian freedom, that Christians, through Christ, are freed 
from the Law, &c. I reprove them, and find fault with their doctrine for 
their own good, if they would acknowledge it : if not, let them chuse and 
rage on. St. Paul saith, I will anger them, not to their fall or damnation, 
but to their rising again and salvation ; Well on, we must reprove false doc- 
trine, and teach God's Word purely and unfalsified, let it anger and vex 
whom it will. 

There are two sorts of offences ; one external as the Turk and Pope 
with their adherents ; they stand in full flourish, and all goeth according 
to their will and pleasure ; the same vexeth and offendeth ns^ The other is 



S76 DR. LUTHER'S FAMILIAR DISCOURSES* 

inward, which is the greatest ; as that I am a child of God. If this were 
true, saiih my natural wit and wisdom, as it is most certain, seeing 
God himself saith it, who cannot lie, and I could always believe it, then I 
would not give a rush for the Pope's threefold crown ; yea, I would tread 
the Turk under my feet, but we believe not that it is true, therefore are 
we so faint-hearted and discouraged. 

Of Comfort against the Offence touching the Doctrine. 

TRUE it is, much offence proceedeth out of my doctrine ; but I com- 
fort myself, as St. Paul did to Titus, whereby this doctrine is revealed for 
the sake of the faith of God's chosen, for whose sake we also preach, we 
mean it earnestly. For the sake of others, I would not drop one word. I 
have cracked many hollow nuts, and yet I thought they had been good, 
but they fouled my mouth, and rilled it with dust ; Carlstad and Erasmus 
Roterodamus are merely hollow nuts, they foul the mouth. 

Happy is he that is not offended in me. 

THE same was a strange kind of offence, that the world was offended 
at him who raised the dead, who made the blind to see, and the deaf to 
hear, &c» They that hold such a man for a devil,, what manner of God 
would they have ? But here it lieth, Christ would give to the world the 
kingdom of heaven, but they will have the kingdom of the earth ; there 
they part, there they are offended ; for the highest wisdom and sanctity of 
the hypocrites in truth seeth and discerneth nothing but temporal honour, 
carnal will, human kind of life, good days, money and wealth, all which 
must dust away, and vanish, and cease. 

Of the World's Offence. 

THE whole world taketh offence at the plainness of the second table of 
God's Ten Commandments, because human sense and reason partly im- 
derstandeth what is done contrary to the same. But when God and his 
Word is contemned, then the world thereat is silent, they regard it not. 
But when a monastery is taken in, or when flesh is eaten on a Friday, or 
when a Friar or Priest taketh a wife, &c. O, then the world crieth out, 
and saith, these are abominable offences. 



Reflections on Chap. 47. — Our blessed Lord has warned us of the 
offences that arise from the Gospel and said it must needs be, but woe be to 
them that cause the offences for he that toucheth you, toucheth the apple 
of mine eye. 



OF THE TRUE SERVICE OF GOD. 377 



CHAP. XLVIII. 



OF THE 

TRUE SERVICE OF GOB- 



Of the Obedience towards God, and toward the Devil. 

THE obedience towards God, is the obedience of faith and good works ; 
that is, who believeth in God, and doth what God hath commanded, the 
same is obedient unto him: but the obedience towards the devil is super- 
stition, and evil works ; that is, who trusteth not in God, but is unbe- 
lieving, and doth evil, the same is obedient unto the devil. 

Of two Sorts of Sacrifices in the Old Testament. 

The first was called the early morning 1 sacrifice : thereby is shewed, that 
we first should offer unto Christ, not oxen or cattle, but ourselves ; we 
should confess and acknowledge God's gifts, both corporal and spiritual, 
temporal and eternal, and should give God thanks for the same. Secondly, 
the evening sacrifice; thereby it signifieth and sheweth, that a Christian 
should offer a broken, humble, and a contrite heart, that he consider his 
necessities and dangers both corporal and spiritual, and should call upon 
God for help. 

Of an argument touching the service of God 
GOD will (some may say) that we should serve him freely aud willingly, 
but he that seiveth God out of fear of punishment, and of hell, or out of a 
hope and love of recompence, the same serveth and honoureth God not 
uprightly nor truly. Answer. This argument is Stoical, who reject the 
affections and inclinations of human nature. It is true we ought willingly 
to serve, to love, and to fear God as the chiefest good. But notwithstand- 
ing God can well endure that we love him for his promise sake, and pray 
unto him for corporal and spiritual benefits ; therefore he hath commanded 
us to pray. In like manner God can also endure that we fear him for the 
punishment's sake, as the Prophets do remember. Indeed it is somewhat, 
that a human creature can acknowledge God's everlasting punishment and 
rewards. And if one looketh thereupon, as not being the chief end and 
cause, then it hurteth him not, especially, if he hath regard to God him- 
self as the final cause, who giveth every thing gratis, for nothing, out of 
mere grace without our deserts. 

A Aa 



37$ dr. Luther's familiar discourses. 

What it is to worship and to serve God. 

THIS word (to worship), is to stoop and bow down with the body with 
external gesters ; to serve, is the work. But to worship God spiritually, 
or in spirit, the same is the service and honour of the heart ; it compre- 
hended faith and fear in God ; worshipping of God is two-fold, out- 
wardly aud inwardly, that is, to acknowledge God's benefits and to be 
thankful unto him. 

That only the Poor do serve and worship God. 

THE whole world blasphemeth God, and indeed only the poor do 
honour, worship, praise, and serve God, as it is written, " The miserable 
and poor do praise the Lord ;" the wise of the world and the powerful 
give honour not unto God, but to themselves. 

Of upright Christian's Pilgrimages. 

IN Popedom they went on pilgrimage to the dead Saints ; they went 
towards Rome, towards Jerusalem, Compostell, and to St. James, to make 
satisfaction and payment for their sins. But now we might act and per- 
form upright, good, and godly pilgrimages, which are pleasing to God 
in faith ; namely diligently to read the Prophets, the Psalms, the Gospel, 
&c. As then we should not wander through the cities of dead Saints r 
but through our hearty contemplations to God, that is, to visit the right 
and true land of promise, and paradise of everlasting life. A certain 
Prince in Germany, well known to myself, went to Compostell in Spain, 
where St. James, the brother of the Evangelist and Apostle St. John, 
should lie buried. Now as this Prince made his confession to a Bare- 
foot Friar, who was an honest man, he asked the Prince if he were a 
German ? The Prince answered yea. Then the Friar said, loving 
child, why seekest thou so far for that, which thou hast much better and 
more precious in Germany ; for I have seen and read the writings of an 
Austin Friar touching indulgences and pardons for sins, wherein he 
powerfully concludeth, that the true pardons and remissions of sins do 
only consist in the merits and suffering of our Lord and Saviour Jesus 
Christ. O loving child, said the Friar, remain thereby, and permit not 
thyself to be otherwise persuaded. I purpose shortly, God willing, to 
leave this ungodly life, to repair into Germany, and to join myself to the 
Same Austin Friar. 

Of great Alterations done in the Church. 

SINCE the time that the Gospel hath been preached, which is not 
above twenty years, such great wonders have been done, as were not in 
many hundred years before ; for no man ever thought that such altera- 
tions should happen ; namely, that so many monasteries should be made 
empty, that the private Mass should fall, and be abolished in Germany, in 
despite of so many hereticks, sectaries, and tyrants. Muntzer, that 
mischievous opiniated man, opposed the same, but he was soon snapped 
away. Moreover, Rome hath twice been devasted, and many great 
Princes that Persecuted the Gospel, have been thrown down to the ground 
and destroyed. All Heathen's serve their gods (saith the Prophet Jere- 
miah ;) only the people of the true God neither love nor serve him. 

Reflections on Chap. 48. — It is a good idea which we have 
in one of the Collects, in the Common Prayer of the Church of England ; 
that the service of God is perfect freedom. — God seeketh such to worship 
him, who worship him in spirit and in truth. 



OF MATRIMONY. 



CHAP. XLIX. 



OF 

MATRIMONY* 



Whether a Servant of the Church, for the Sake of the Office of Preach- 
ing, may remain unmarried ? 

TO which I answered and said, A Preacher of the Gospel (being 1 orderly 
thereunto called) ought above all things, first to purify himself before he 
teacheth others. Is he able with a good conscience to remain unmarried ? 
Then let him so remain : but in case he cannot abstain, and" live chastely, 
then let him marry, and take a wife ; for God hath made that plaster for 
the same sore. 

Of a Papistical Argument. 

FORASMUCH, as a Christian Preacher, for the word's sake, must 
suffer imprisonment and persecution, much more ought he to endure and 
bear the celibacy, and unmarried life, and remain single, although it be 
irksome and grievous unto him. I hereupon said, A man may rather 
suffer bonds and imprisonment than burning, he that hath not the gift of 
chastity, the same prevaileth nothing with fasting, with watching', or 
other things that plague and torment the body, thereby thinking to live 
chastely. I have found it by experience (though I was not very sorely 
tempted therewith), that the more I chastised and tormented myself, and 
bridled my body, the more I was tempted ; and besides, although one 
had the gift to live chastely and unmarried, yet he ought to take a wife 
in contradiction to the Pope, who forbiddeth the spiritual persons to 
marry ; they are tricks and snares of the devil, whereby he goeth about 
to take from us the freedom of the Word. We must not only speak, and 
teach against the same, but we must also act against it, that is, we must 
marry, therewith to contradict and oppose the false and superstitious or- 
dinances and decrees of the Pope ; for I fully resolved thus with myself 
before I took a wife, that if, unexpectedly, I were taken ill, and likely to 
die, yet, nevertheless, in honour to the state of Matrimony, I would have 
caused myself to be betrothed to some honest maid, and for a marriage 
gift I would give unto her a couple of silver cups. 

That the most amiable Company and Communion is among honest mar- 
ried People. 
IT is the highest grace and gift of God to have an honest, a Godfearing, 

A A a 2 



S80 Kit. LUTHER'S FAMILIAR DISCOURSES. 

housewifery consoft, with whom a man may live peaceable, in whom he 
may put in trust his wealth, and whatsoever he hath, yea his body and 
life, with whom he may have children. But God thrusteth many into the 
state of Matrimony before they be aware, and rightly bethink themselves. 

Next to Religion Matrimony is the principal State. 

THE state of Matrimony is the chiefest state in the world after reli- 
gion ; but people, like the beasts in the fields, and the dregs of the w r orld, 
do shun and fly from the same, by reason of personal trials and misfortunes 
who, while they intend to out-run the rain, do fall into the water. Where- 
fore go on with joy in the name of the Lord, and cast thyself under the 
cross ; we ought herein to have more regard to God's command and ordi- 
nances (for the sake of the generation, and bringing of children) than to 
our untoward humours and cogitations ; and when this is not the reason, 
yet we ought to consider, that it is a physic against sin, and to resist un- 
chastity. I am angry with the lawyers who in every thing deal according 
to their canons and decrees, in the strictest manner, against their own con- 
sciences, they will not yield to God's Word, they maintain secret contracts 
against natural, divine, and imperial laws, yet, nevertheless, they boast 
that their canons are upright. On the contrary, none should be compelled 
to marry, but it should be free for every one, and left to their conscience, 
for bride-love may not be pressed and forced. 

O/Tuther's giving of Thanks for the state of Matrimony. 

WHEN I am alone, then I give our Lord God thanks for the state of 
Matrimony, especially, when I compare the same, and hold it against the 
confounded, ungodly, unmarried life in Popedom, and against the abomi- 
nable Italian weddings. 

The cause and foundation of Matrimony are chiefly God's command, 
institution, and ordinance. It is a state instituted by God himself, visited 
by Christ in person, and presented with a glorious present ; for God said, 
" It is not gopd {hat the man should be alone ;" therefore the wife should 
be a help \o the husband, to the end, that the human generation may be 
encreased, and children nurtured to God's honour, and to the profit of peo- 
ple and countries ; also to avoid whoreing, and to keep our bodies in sanc- 
tification. Matrimony is well pleasing to God, for St. Paul compareth 
the church to a spouse, or bride and a bridegroom. Therefore we ought 
to take heed and beware, that in marrying we esteem neither money nor 
wealth, great descent, nobility, nor lechery. 

When one intendeth to marry, the same should consider these points 
following; 1. God's command. 2. The Lord Christ's confirmation there- 
of. 3. The gift or present of Christ. 4. The first blessing. 5. The pro- 
mise that is made thereunto. 6. The communion and fellowship. 7. 
The examples of the holy Patriarchs. 8. The temporal Laws and Ordi- 
nances. 9. The precious benediction and blessing. 10. The examples 
of the wicked. II. The threatenings of St. Paul. 12. The natural 
rights. 13. The nature and kind of creation. 14. The practice of faith 
and hope. 

Of Henri/, King of England. 

HENRY VIII, King of England married his brother's wife (niece to 
the Emperor Charles Y.) but the Pope would not allow thereof. Now the 
King obtained a censure of the Pope, either to keep, or to forsake her. 
He thereupon dispatched Cardinal Campeius into England, as a commissary 
from the Pope. Then a court-day being- appointed, the Cardinal heard 



OF MATRIMONII 381 

the case discussed on both sides, whereupon the Cardinal (finding the 
conjunction in a Prohibited degree, so as the Pope, with his authority, 
could not justify the divorce) departed secretly away and so left the cause 
undecided. Then the King' therewith being moved to anger, shifted the 
case from himself to the judgment of divers Universities in foreign parts 
(being seven) all which concluded, that such conjunction and Matrimony 
ought to be separated. But we hear at Wittemberg, and those at Loven, 
pronounced the contrary, having regard to the circumstance ; namely, 
seeing they both had consorted so long a time together in Matrimony (not 
knowing the same to be a prohibited case), therefore we thought it not 
safe to ravel out and to separate the same matrimonial conjunction, cele- 
brated between such high Potentates, in regard of great offences and in- 
conveniences which might ensue, as a daughter was begotten of them. 
But the other Universities proceeded craftily in the cause, they proceeded so 
as to molest the Emperor, by sending his niece home again, stained with 
dishonour and shame; and by such a divorse, to marry the sister of the 
French King, to the King of England. Thus every thing goeth cross and 
untowardly against the good Emperor, he hath many adversaries, therefore 
he must needs have good fortune. 

Whether a Man from whom his Wife is run away, may marry another. 

DR. FORSTENIUS wrote to me to know if a man, whose wife was 
taken in adultery, and run away from him, might marry another, while 
she yet lived ; and whether the marriage held with the other might not be 
esteemed a marriage, but rather a whoring and adultery ? I hereunto 
answered him in writing, as followeth ; St. Paul saith, " If the unbeliev- 
ing depart let him depart, a brother or a sister is not under bondage in 
such cases, but God hath called us to peace.'* Here St. Paul plainly 
permitteth the other marriage. 

How far Children, in Marriage, onght to follow the Advice of their 

Parents. 

THESE matrimonial causes secretly steal from us the time of studying, 
of reading, preaching, writing", and praying ; yet I am glad that the con- 
sistories again are erected, chiefly for the sake of matrimonial causes. 
Many kinds of matrimonial business do fall out, which we ought to judge 
not according to prescribed laws, but according to the circumstances, to 
equity, and the consideration of honest, God-fearing, understanding peo- 
ple. For many parents are so doatingly fond of their children, that they 
would debar them from marrying, without any just cause ; in this case 
the magistrates and ministers ought to look thereinto, should help to fur- 
ther Matrimony. For when they are young people, and love one another, 
which is the substance or ground whereon Matrimony consisteth, so 
ought they not to be resisted without great and weighty causes ; but we 
will follow Sampson's example, and children ought to seek the good-will 
aad consent of their parents, especially now, in the time of the Gospel, 
when Matrimony is in great honour and esteem. 

Of Luther 1 s Disputation concerning Secret Contracts, entered into by 

Children without the Advice and Consent of the Parents. 

I SAID, the lawyers and canonists are of opinion, that the substance 
of Matrimony is the consent of the bride and bridegroom, and that the 
privilege and power of the parents is but an accidental thing, without 
which Matrimony may well be accomplished. Therefore we ought not 
to resist nor hinder the substance, for the sake of the accidents ; this f 



SS2' DR. LUTHER'S FAMILIAR DISCOURSES. 

know full well, that the consent is the substance and ground of Matrimony, 
for where no love nor consent is, there must needs bean unhappyMarriage. 
But this I say, when such children are punished, thinking thereby to 
scare and affright them, yet we shall prevail nothing therewith, for youth 
in this matter will not desist through temporal punishment. 

Cognatio Spiritualis : or, of Spiritual Kindred, 

WHEN one in Popedom christeneth another's child, the same as then 
hindereth a marriage in those persons ; this is altogether ridiculous, for ac- 
cording to that manner, one Christian must not marry another by reason 
of spiritual alliance as being brethren and sisters in Christ, it is merely 
the Pope's money-net. Such marriages which are performed for the sake 
of wealth, commonly produce the malediction and curse ; for rich women 
for the most part are hanghty, cross, and negligent, they waste and 
spend more than they bring. 

What separateth Matrimony. 

THERE are two causes of divorcement ; First, Adultery ; therein 
Christians ought to-labour and to use diligent persuasions, that those mar- 
ried ptople may be reconciled again, and withal, sharply to reprove the 
guilty person, and to read a sound text unto the same. The Second 
cause is when one runneth away from the other, and cometh again, and 
afterwards runneth away again, Such companions have commonly their 
mates in other places, who richly deserve to be punished. 

Whether a Minister ought to be troubled with Matrimonial Businesses. 

I ADVISE in every thing that we ministers take not such burthens 
upon us , First, in regard we have enough to do in our office ; Secondly, 
Because matrimonial affairs concern not the church, but-- are temporal 
things, which pertain to temporal magistrates ; Thirdly, because such 
cases are in a manner innumerable ; they are very high, broad and deep, 
and produce many great offences which may tend to the shame and dis- 
honour of the Gospel. Moreover, we are unfriendly dealt with ; they 
draw us into those businesses ; is the issue evil, then the blame must be 
altogether laid upon us. Therefore we will leave the same to the lawyers 
and magistrates, let them labour in those employments. The ministers 
ought only to advise and counsel the consciences out of God's Word when 
need requireth. Dr. Christian Beyr, Saxonian Chancellor, would have 
us Divines to hear, to weigh and to examine causes, and afterwards, we 
should attend and expect the censures and conclusions of the Lawyers ; but 
they shall not bring me thereunto, for they ought to hear, to attend and 
expect our censures, what we pronounce. Nevertheless, Philip Melancthon 
and Dr. Cellarius advised and entreated me, that, for a time, we alight 
serve the poor tattered church in such cases. 

Of secret Contracts, how they were to be punished. 

IN the synod at Leipsic, the lawyers concluded, that secret contractors 
should be punished with banishment, and be disinherited. Whereupon I 
sent them word, that I would not allow thereof, it were too gross a pro- 
ceeding, and although the lawyers should maintain it, yet we would not 
connive with them. But nevertheless, I hold it fitting, that those which 
in such sort do secretly contract themselves, ought sharply to be reproved, 
yea also in some measure severely punished. 

Of Luther's Prayer before his Marriage. 

LOVING heavenly Father, forasmuch as thou hast placed me in the 



OF MATRIMONY. 383 

honour of thy name and office, and wilt also have me to be named and hon- 
oured a father, grant me grace, and bless me, that I may rule and main- 
tain my loving- wife, children and servants, divinely and Christian-like. 
Give me wisdom and strength well to govern and to bring them np ; give 
also unto them good hearts and wills to follow thy doctrine and to be 
obedient. Amen. 

Of the Vow of Chastity. 

TO vow chastity, is nothing else than to condemn and curse the state of 
Matrimony, for every one that is spiritual ( I mean spiritless) when he is 
invested, renouueeth the state of Matrimony with coloured words, and 
forsweareth marriage, not only for a time, but also so long as he, liveth. 
Is not this an abominable desolation ? 

At what Time the unmarried Kind of Life began and how long it 
hath endured. 

THE Celibat, or single kind of life of the spirituality, began in the 
time of Cyprian, who lived two hundred and fifty years after the birth 
of Christ; so that this superstition hath continued thirteen hundred 
years. St. Ambrose and others believed not that they were human crea- 
tures like other people. 

Of the Fruit of the unmarried Life of Priests and Nuns. 

ST. ULRICH, Bishop of Augsburgh, in an epistle which he wrote, 
complained of a fearful spectacle at Rome ; namely, that after Pope Gre- 
gory had erected and confirmed the Celibat, or unmarried kind of life, he 
intended to fish in a deep pond at Rome, hard by the monastry of the 
Nuns, the water in the pond being let out, they found more than six thou- 
sand heads of children, which had been cast into the pond and drowned; 
these were the fruits of the unmarried life ; whereupon Pope Gregory (at 
that sight being amazed) abolished that decree concerning the unmarried 
kind of life; but the other Popes that succeeded Gregory, erected the 
same again. The like happened in Austria, that in the monastery at 
Neuburg had been Nuns, who by reason of their ungodly letcherous doings, 
were put out of the same, and placed elsewhere, in which monastery were 
set Franciscan Friars- Now the Friars intending to build, the foundation 
was digged up, where they found twelve great pots, in each pot was the 
carcase of a little child. Therefore like as St. Paul said, even so say I,- 
It were better to marry, than to give occasion that so many innocent chil- 
dren should be strangled and murdered. 

At Rome are born such a multitude of bastards, that they were con- 
strained to build particular monasteries wherein they were brought up, 
and the Pope is named their father. When any great processions are 
held in Rome, then the said bastards go all before the Pope. 



Reflections on Chap. 49. — Marriage is honourable, it has the sanc- 
tion of Heaven. It is lawful and necessary for the comfort of man, for the 
continuance of the world, and where hearts are united together in the fear 
of God, it is the happiest state in this vale of tears, and where the vari- 
ous duties of it are attended to, renders life a blessing. 



384 I) K. LUTHER'S FAMILIAR DISCOURSE?, 



CHAP. L. 



©F MAG3STKA.TJES 1MB MUTLEKS, 



Luther's Discourse of Magistrates and Rulers* 

M AGISTRACY is a sign of Divine grace, and that God is merciful, 
who hath no pleasure in murdering', killing, or strangling, otherwise God 
would leave all things to go which way they would, as among the Turks 
and other nations, without good government, and as then we should quickly 
dispatch one another out of this world. 

Of the Difference between Parents and Magistrates. 

PARENTS do keep their children with greater diligence and care, than 
the rulers and governors keep their subjects, from whence Moses saith, 
" Have I begotten you," &c. Fathers and mothers are masters natu- 
rally and willingly, it is a self grown dominion ; but rulers and magis- 
trates is a forced mastery, that is, they deal by force, and it is a made or 
prepared dominion; therefore when father and mother can rule no 
more, then the hangman must do the deed and bring them up: There- 
fore rulers and magistrates ought to watch over the Sixth Command- 
ment. 

That God Punishcth through the Magistrates, who are his Instruments, 

THE temporal magistrate is even like to a fish-net which they use to 
set before the fish in a pond or a lake ; but God is the plunger, whereby 
the fish are driven into the net. For when a thief, a robber, an adul- 
terer, or murderer, is ripe, then he hunteth them into the net, that is, he 
causeth that they are taken by the magistrate, and punished, for it is 
written, " God is judge upon earth." Therefore repent, or thou must be 
punished. 

At Wittemberg there was a thief, that had continued stealing three- 
score years, and being apprehended in the fact, was asked by the mayor 
how it went ? he answered and said, As I drive, so it goeth. 

Let the Priests teach, let the magistrates defend and protect ; let the 
husbandman till the ground, and let others do that which is profitable to 
the conservation of human society. 

That Governors must hold over their Laws and Ordinances. 

PRINCES and rulers should maintain their laws and statutes, other- 
wise they will be contemned. Princes and Governors above all things 
should hold the Gospel in all honour, and carry the same even in their 
hands, for it furthereth and preserveth them it ennobleth the state and of- 
fice of magistracy, so that now they know where their vocation and call* 



OF MAGISTRATES AND RULERS. 385 

m& is, and that with good and safe consciences they may execute the 
works of their office. But formerly, in Popedom, Princes and Rulers, yea, 
all judges were weary to censure over blood, and to punish thieves and 
malefactors; for they knew not how to distinguish a private person that 
was in no office, from him that was in office, and had command to punish, 
&c. The executioner or hangman always craved pardon of the condemned 
malefactor when he was to execute his office, as though he did unright, 
and sinned in executing the same ungodly wicked wretch, whereas it is 
their own proper office which God hath commanded, for St. Paul saith, 
** He beareth not the sword in vain," for he is God's minister, a revenger 
to execute wrath upon him that doeth evil: therefore when the magistrate 
pumsheth, then God himself punisheth. Magistrates ought not to be 
mild; for behold God (who is the most merciful), what an earnest and 
severe law and charge he gave, where he saith, " Whoso curseth his father 
or mother, the same shall be put to death, thou shalt not have pity on 
them," &c. 

That Magistrates should always cleanse and put away the evil. 

JOAB, King David's General, was doubtless a brave soldier; for he 
ventured freely and with a valiant courage : when he had but six hundred 
men he joined battle with the whole host of Israel and beat them ; for he 
thought, I have with me good and experienced soldiers that oftentimes 
have been in the business, but yonder are a multitude of people wrapt up 
together in every place, huddling companions that approach disorderly, &e. 
therefore he fell stoutly upon them and put them to flight. I hold that 
David not willingly raised war against his son Absalom, but that his cap- 
tains persuaded him thereunto; for he charged them that they should deal 
well and mildly with the young man; but Joab's counsel was the best, 
namely, to dispatch wicked wretches out of the way, for they become no 
better, but always begin and raise one mischief after another. 

That ungodly Princes have ungodly Counsellors. 

IT is impossible that where a Prince or Potentate is ungodly, there 
should not be ungodly Counsellors. As is the master, such are also his 
servants. And this followeth necessarily, and is certain. Is the Bishop 
of Mentz a* liar? so must Dr. Turk be a knave. Solomon saith, "A 
master that hath pleasure in lying, his servants are ungodly : it faileth 
not." 

That we ought to pray for Governors. 

The magistracy is a necessary state in the world, and to be held in 
honour; therefore we ought to pray for them, for they easily may be cor- 
rupted and spoiled. For honours change the manners, but never the better. 
Honour altereth the kind of life, produceth another mind, other speech, 
gestures, and actions, but seldom or never better; they commonly become 
tyrants ; for that Potentate or Prince who governeth without laws accord- 
ing to his own brain, the same is a monster, worse than a senseless wild 
beast ; but whoso governeth according to prescribed laws and rights, the 
same is like nnto God, who is an erecter and founder of laws and rights. 

Hoic Governors should he qualified. 
Governors should be wise, they should be of a courageous spirit, and also 
they should know how to rule alone without their counsellors. The Prin- 
ces of Anhalt are fine qualified, learned, and modest Princes, both in words, 
gestures, and actions; they are well practised in the Latin tongue, and 

fiBb 



38f> DR. LUTH£R*S FAMILIAR DISCOURSES. 

thoroughly read in the Bible, &c. T may truly say that I lately had with 
those Princes a divine dinner; for at the table they had none other dis- 
course than of God's Word, with great humility, discretion, and affability : 
to conclude, they are God-fearing, understanding-, and very worthy prin^ 
ees, who doubtless intend to gather a treasure in heaven, in case they 
stedfastly remain by the doctrine of the Gospel. 

That God and not Laivs do preserve Government. 

TEMPORAL Government is not preserved only through laws and, 
rights, but through divine authority. God preserveth government, other- 
wise the greatest sins in the world would remain unpunished. Our LorcJ 
God in the law sheweth what his will is, how the evil should and must be 
punished. And forasmuch as the law punisheth not a Potentate, a Prince, 
or a Ruler; therefore our Lord God one day will call him to an account, 
and punish him. In this life, Governors and Rulers do catch but only 
gnats and little flies with their laws, but the wasps and great humble bees 
do tear through, as through a cob-web; that is, the small offences an<J 
offenders are punished, but the abominable extortioners, oppressors, who 
grind the faces of the poor, the fatherless and widows, go scot free,, ami 
are held in great honour. 

What People are Jit to govern* 

TO government belong not common illiterate people, nor servants, but 
champions; understanding, wise, courageous people, who aratobe trusted 
and do aim at the common good and prosperity, not seeking their own 
gain and profit, nor follow their desires, pleasures, and delights; but how 
few Governors and Rulers think hereon ? They prepare only a trading an4 
traffic out of government; they cannot govern themselves, how then 
should they govern great territories and multitudes of people, Solomon 
saith, "A man that can rule and curb his mind, is better than he thaj> 
assaulteth and overcometh cities," &c. 

I could well wish that Scipio (that much honoured champion) were in 
heaven ; he was able to govern and also to overcome himself, and to curb 
his mind, which is the highest and most laudable victory. Frederic Prince 
Elector of Saxony was such a Prince, he could digest much, and curb 
himself, though by nature he was of an angry mood. In ,the Song of 
Solomon, the 8th chapter, it is said, " My vineyard which is mine, is 
before me ;" that is, God hath taken the government to himself, to th§ 
end no man may brag and boast thereof: God will be King and Ruler, he 
will be minister and pastor, he will be master in the house. To conclude, 
he alone will be the governor ; for Preacher, Bishop, Governor, King, 
Man, and Wife err, but God erreth not. And if in case we should ov 
eould accomplish every thing rightly, then we should grow haughty and 
proud. It is said, Whom fortune too much favours, she makes him a 
fool; for it is impossible that one who is in prosperity, and hath every 
thing according to his mind, should not be haughty. 

Why every enterprise and practice of Princes go not forward. 

POTENTATES and Princes in these days, when they take in hand an 
enterprise, do not pray before they begin ; Out they make to themselves 
this account and reckoning, three times three make nine, twice seven is 
fourteen, this faileth, not, &c. that is, in this manner must the business 
surely take effect; therefore our Lord saith unto them, For whom then dp 
you hold me, for a cypher? Do I sit here above in vain, and to no pur- 
pose? You shall therefore know, that 1 will turn your accounts quite eon*, 
contrary, and niake them all false reckonings. 



•OF MAGISTRATES AND EULEItS. 3$7 

That Pilate was an honest temporal Mem* 

PILATE was more honest and just than at this time any Prince of th« 
Empire (except those that are Protestants). I could nominate at this 
time many Popish Princes that are not comparable to Pilate ; for he held 
stiffly over the Roman laws and rights ; he would not that the innocent 
(and such as were not openly convicted in an offence) should he executed 
and slain without hearing ot the cause; therefore he propounded all man- 
lier of civil conditions, to the end he might have released Christ ; but 
When they threatened him with the Emperor's dis-favour, then he was daz- 
zled, and forsook the Imperial laws ; though, it is but the loss of ona 
man, who is both poor, and therewithal contemned; no man taketh his 
part; what hurt can I receive by his death ? Better it is that one man 
die, than that the whole nation be against me. 

Dr. Mathesius and Pommer debated about this question, why Pilate 
Scourged Christ, and said what is truth ? For the one aliedged, that Pi- 
late did it out of compassion ; but the other said, it was done out of ty- 
ranny and contempt. Whereupon I said, Pilate was a wor'dly man : he 
scourged Christ out of great compassion, to the end, that thereby he 
might still the insatiable wrath and raging of the Jews. And in that he 
said to Christ, What is truth ? He would therewith give us to understand 
thus much, as if he had said, What wilt thou dispute concerning truth in 
these wicked times; Truth is here of no value, &c. But ihou must 
think upon some other trick, and upon the lawyers quiddits, as then hap- 
pily thou may est be released. 

That God giveth away, and altereth Kingdoms. 

PHILIP MELANCTHON and myself have justly deserved as much 
riches in this world at God's hands, as any one Cardinal posoesseth ; for 
we have done more in the business than one hundred Cardinals. But God 
said unto us, be ye contented that ye have me, when we have him, thea 
have we also the purse ; for although we had the purse, and had not God, 
so were we nothing holpen ; therefore God saith, when thou hast me so 
hast thou enough. 

What saith God to the Prophet Ezekiel ? " Thou son of man, Nebuchad*. 
nezzar caused his army to serve a great service against Tyre, yet he had 
no wages ; what shall 1 give him ? I wiil give the land of Egypt to Ne- 
buchadnezzar, that shall be his wages." Even so piayeth God with 
great kingdoms : he taketh them from one, and giveth tiieui to another. 

That the Love and obedience of Subjects towards ihtir Governors is 
the greatest Wealth. 

AT the Imperial Diet at Augsburgh, certain Princes in their discourse 
spakein praise of the riches and regalities of their countries and principalis 
ties. The Prince Elector of Saxony said, he had in his countries store 
of silver mines, which brought him great revenues. The Prince Elector 
Palatine extolled his vineyards that grew on the river Rhine, &c. Now 
when the turn came that Eberhard, Prince of Wirtemberg, was also to 
speak, he said, 1 am indeed but a poor Prince, and uot to be compared to 
either of you ; yet, nevertheless, I have also in my couutry a rich and 
precious jewel : namely, that if at any time 1 should ride astray in u j 
country out of my way, and were left, all alone in the fields, yet I couiu 
be in safety, and securely sleep in the bosom of every one of my subject^ 
who for my service are ready to set up, and to venture body, goods, and 
bloojl. And indeed his people esteemed him as a father oi his country. 

K a b 2 



3S8 DR. LUTHER'S FAMILIAR DISCOURSES, 

When the other two Princes heard the same, the confessed, that in truth 
it was the most rich and precious jewel* 

That Princes ought to abandon Drunkenness in regard of giving 

Offencess. 
I INVITED to my house at Wittemberg Prince Ernestus of Luneburg, 
and Prince William of Mechlenburg, to dinner, who much complained of 
the unmeasurable swilling- and drinking kind of life at courts ; and yet 
they will all be good Christians. Whereupon I said, the Potentates and 
Princes ought to look thereinto. Then Prince Ernestus answered, and 
said, Ah ! Sir, we that are Princes do even so ourselves, otherwise the 
same would have gone down long since : signifying that the intemperance 
of Princes was the cause of the intemperance of the people ; for when the 
Abbot throweth the dice, then the whole convent will play. The ex- 
amples of governors have influence upon the subjects. 



Reflections on Chap. 50 — What a glorious day will that be when 
the kingdoms of this world, shall become the kingdoms of our Lord and 
Saviour Jesus Christ, and Kings and Queens, nursing Fathers, and nur- 
sing Mothers, to the church of God. 



CHAP. Li. 



OF 

otmtatcs 

JPjRIJVC.ES. 



Of Joachim Prince Elector of Brandenburg, 

THIS Prince became a gracious Lord unto me after this manner fol- 
lowing : In the year 1532, a certain Mathematicus, named Cauricus, 
came from Rome to the sard Prince Elector's court, and related to the 
Prince the words of Pope Clemens ; namely, the Pope (being in my writings 
hit in the teeth that he was a Florentine bastard), said, What then ? 
Christ was also a bastard. At which words the Prince Elector was so 
vehemently moved to anger, and hated the Pope in such sort, that he 
wrote unto me, earnestly admonishing mestedfastly to remain by my begun 
Divine resolution. But I neither began, nor intended to proceed in any 
thing touching the same, thereby to please Princes humours ; neither do 
I put trust in my own master, the Prince Elector of Saxony, much less in 
others, but my trust is only in God. 



OF POTENTATES AND PRINCES 389 

Of Philip, Landgrave of Hesse. 

THIS Prince is a wonderful man, and hath a particular fortune. If he 
would forsake the Gospel, then he might obtain of the Emperor and Pope 
what he pleased; but God hitherto steadfastly hath preserved him. The 
Emperor offered to set him in peaceable possession of the earldom of Kat- 
zenelbogen. Also George Prince of Saxony would make him heir of all his 
countries and people (which the Emperor promised to confirm), if he 
would forsake his religion ; but he confesseth the doctrine of the Gospel, 
otherwise he should be the well beloved son of the Pope and Emperor. He 
hath a Hessian brain, and cannot be idle. 

It was a great boldness in him, that Anno 1528, he over-run the Bi- 
shop's countries ; but it was a greater act, in setting the Prince of Wir- 
temberg in possession, and hunted King- Ferdinand out of the land of 
Wirtemberg. 

He sent for me, and for Philip Melancthon to Weymar, demanding our 
council and advice touching his intended wars ; but we in the highest 
manner endeavoured to dissuade him from his enterprises : we made the 
best use we could of our rhetoric, and intreated him, not with wars to 
bring a blow or stain upon the Gospel ; not to infringe and trouble the 
public peace of the Empire; whereupon he grew very red and vexed, 
although otherwise he was of an upright mind. 

In the Colloquium at Marburg, 1539, his Highness went disguised in 
mean apparel, insomuch as no man knew him to be the Landgrave; he 
had at the same time high cogitations; then he asked Philip Melancthon's 
advice in his affairs, and said, Loving Philip ! shall 1 endure this, that the 
Bishop of Mentz by force driveth away my preachers of the Gospel ? 
Philip Melancthon said, if the jurisdiction of those places do belong to 
the Bishop of Mentz, then your Highness may not resist him. Then the 
Landgrave replied, and said, I hear your advice, but I will not follow it. 
At that time I asked Beimelberg (one of his nearest counsel) why he dis- 
suaded not the Landgrave from his stratagems. He answered me, and 
said, our admonition helpeth nothing : what he intendeth, from that he 
is not to be dissuaded. When he was upon the march, resolving to set 
the Prince of Wirtemberg, again into possession, then every body desired 
him not to bring an utter ruin upon the land of Hesse. But he said unto 
them, be contented ; let me go on ; I will not bring it into any ruin at 
all. The same he also performed. He shot into a castle 350 shot, and 
won it. 

At the day of the assembly, held at Caden, in Bohemia, by King Fer- 
dinand, and other Princes, from whence an answer was to be given to the 
Landgrave, then George Prince of Saxony said to King Ferdiiand, if, in 
the space of two or three days, you can levy an army of soldiers to resist 
him, then I advise to make no peace with him, otherwise peace is the sa- 
fest course. Likewise Severus John Hoffman, and other counsellors, se- 
riously advised the King in any wise to make peace with the Landgrave. 

Anno 1530, at the Imperial Diet, the Landgrave by King Ferdinand 
was cited, together with other Princes of the Augustinian Confession ; 
where the Landgrave openly said to the Bishops, make peace I advise you, 
for we desire it. If ye will not, I will sacrifice at the least half a dozen 
of you to the devil. At which time the Bishop of Saltzburg said to Al- 
brecht, Bishop of Mentz, I much marvel that ye so sorely fear the Land- 
grave of Hesse, be being but a poor Prince ? Then the Bishop of Mentz 
answered him, and said, Loving Lord Bishop! If you dwelt as near 
him as I do, then you would talk otherwise. 



390 DR. LUTHER'S FAMILIAR DISCOURSES. 

God hath set the Landgrave in the midst of Empire ; for he hath four 
Princes Electors inhabiting about him, and also the Prince of Brunswick* 
yet they are all afraid of him ; the reason is, he hath the love of tlie com- 
mon people, and withal he is a valiant soldier. Before he set the Prince 
of Wirternburg into possession, ne went into France, and the French 
King lent him much money toward his wars. 

Of the Duke of Bavaria. 

THE Dukes of Bavaria have always been haughty Princes, and fierce 
enemies to the house of Austria, insomuch that Emperor Maximilian said, 
if these two bloods (Austria and Bavaria) should boil in one pot together, 
then one o£ thf m would leap out ; for they grudge the empire to be con- 
tinued in the Austrian blood. 

Ever since the first two Emperors (Charles the Great, and Oth o) the 
Bavarians have been proud and haughty. This present empire is now 
come to the fourth generation. Likewise Franconia and Swefia kept the 
empire unto the fourth generation. The German Emperors have been 
excellent champions, they were not such brands of hell as the Romish and 
Italian Emperois. 

Of George, Prince of Saxony* 

ANNO 1530, George Prince of Saxony wrote a great decretal, before 
the Imperial Diet at Augsburgh, how the spirituality ought to be reform- 
ed ; the same he took with him to the Diet. I would wish that the Em- 
peror made him Pope, I think he would talk with the Popish Bishops 
about their bishopricks otherwise than I do. All the Papists would ra- 
ther have me than Prince George to be their reformer, I would wish there 
were already a reformation, for the Pope's decrees reprove the Bishops 
much more than. I do. Prince George would willingly reform the Pope, 
as a reformer of the church ; then the Bishop of Mentz should have but 
one bishopric, and ride but with four horses ; the Bishop of Mersburg 
only with three ; the Pope also, then, should desist from simony and not 
drive on such spiritual usury, &c. All the Papists doackowinedge, that 
ibe reformation of the Popish Bishops is highly necessary ; but the priests 
riare not venture to give consent thereunto. Before the revealing of the 
Gospel,. Prince George was a great enemy to the Popish religion, so that 
he thoroughly plagued the Bishops, the Abbots, the Prebends, and Friars, 
insomuch as there went a proverb of him, whereas he was of the Bohemian 
blood, descended from King Gersich, for his mother was daughter to that 
King, saying, he drank it not, but sucked it. He is by nature an enemy 
to the clergy ; but when the Gospel was bronght again to light, and that 
the Emperor, the Pope, the King of England and Fiance, together with 
?11 the Bishops, hung themselve upon him, then, by their flatering letters 
he was so purFed up, that he now undertaketh a reformation of the spiri- 
tuality ; he hateth the Pope, yet nevertheless he can finely grease the 
Bishops mouths; hesetteth them upon the ice, promiseth them much, and 
more than he is able to perform. 

1 oftentime bewailed his blindness and blasphemy against Christ, in re- 
sisting the known truth and sinning against his own conscience, When 
i was yet in the monastery, I believed not that such wickedness could be 
in people ; but now I learn by the Bishop of Mentz and of Prince George, 
what the world for a weed is ; therefore I fear them nothing at all, that 
in such sort are seared and singed in their consciences. 

Of the Death of Prince George. 

ANNO 1539, 17th of April, Prince George died suddenly of a pleurisy, 



OF POTENTATES AMD PRINCES? 591 

whereas ihe clay before he was exceeding jocund among' the ladies. He 
was buried at Meissen without any Popish state or ceremonies. It was 
very strange, that he who so highly had held over the Miss and Vigils, 
should not thereof be partaker at his last end. 

This Prince and enemy of Christ died in good time, for thereby the tin- 
der and match was smothered and quenched, out of which a great tire 
might have risen. All the designs and resolutions of the Papists are di- 
rected to this point, if they might but only suppress and destroy the Protes- 
tant wretches (as they term us), then the church with ease would be brought 
to sink and go down. But God breaketh their devices and frustrated 
their designs, for he can put down the mighty from their seat, and exalt 
the humble and meek ; he can scatter the nations (as the Psalm saith) 
that delight in war ; he also knovveth how to confound the confidence that 
is put in human creatures and Princes to the end we may learn to put our 
trust in God and follow him. And hereby we may see God's works of 
wonder, that he is able to frustrate human designs and practices ; for 
Prince George and his confederacy intended war at Whitsuntide against 
the Protestants. But now cometh God and taketh him away through 
death. In his will were written these words, If I could enjoy thus much, 
that out of the revenue of my land and country, war might be made upon the 
Protestants -in Germany, so I would bequeath all my lands and treasure to 
the Emperor. 

It is a far more miserable case when a Prince dieth, than when a mean 
person depart et.h that hath no repute. A Prince must be forsaken of all 
his lords, his friends, and at last must combat with the devil ; but they 
think not hereon, otherwise they would live less Prince-like. 

Of King Alphonsus, and how great Princes should love their Subjects. 

WHEN King Alphos'us of Arragon besieged Caieta, and a poor harm- 
less multitude of women, children and weak people, were driven out of the 
city, to the end the besieged might be able the longer to endure the siege. 
The King was then advised by his captains to cause this nnweaponed 
multitude to be fallen upon and cut in pieces, that thereby the besieged 
might be moved the sooner yield. Whereupon the King said, God pre- 
serve me from so doing, I would not practise such tyranny for the whole 
kingdom of Naples, no, although it were worth ten times more than it is. 
Frederic that iaudable Prince Elector of Saxony, when by some he was 
advised to besiege Erfurt, intimating the taking thereof would not cost 
above five men's lives, said, To lose the life of one. man therewith were too 
much. But in these times great Potentates regard not much their subjects 
lior soldiers ; as yonder roaring captain said, The mothers of soldiers are 
yet alive : likewise he said 5 Many soldiers may be brought up with a bar- 
rel of butter-milk. 

Of the Roman Empire. 

THE Romish Empire continued not much above two hundred years 
by the Roman race without bloodshed ; afterwards it fell to the Gauls or 
French : at last it came wholly to the Germans ; they have held it above 
eight hundred years together. 

Of Emperor Charles the Fifth. 

ANNO 1521, at the Imperial Diet at W r orms, Emperor Charles caused 
a fierce edict to be published against my doctrine, whereupon certain 
learned and godly men, in the beginning of the very first line of his edict, 
Wrote these words, $ome hitherto have had good hope and confidence in 



S92 dr. luther's familiar discourses. 

this Emperor, but how sorely this tyrannical edict hath estranged and 
affrighted the hearts of many good and godly people from him, the same 
cannot be imagined, much less uttered with words. 

Of Emperor Maximilian, 

WHEN Emperor Maximilian made a league with the Venetians, he 
said, Three Kings are in the Christian world ; himself, the French King, 
and the King of England. Himself (he said) was a King of Kings ; for 
what he imposed upon his Princes, if they were pleased therewith, then 
they accomplished his will ; otherwise they let it alone ; thereby shewing, 
that the Princes never were in obedient subjection under the Emperors, 
but did what they pleased. The French King was a King of asses, for 
they did every thing that he commanded them. But the King of Eng- 
land was a King of people ; for what he laid upon 'them, the same they 
did willingly, and loved their King like obedient subjects. 

Of the Banishing of Christierne King of Denmark. 

IT is reported that this King governed tyrannically ; yet he raged not 
so much as the Bishops maliciously exclaim of him ; he was banished 
more out of malice and envy of the Bishops, than for any just cause; 
therefore he now hearing that the Bishops lie captivated in prisons, lifting 
up his hand, said, God be praised that I live to hear of my adversaries 
shame and confusion, now I am content to endure my imprisonment with 
a willing mind. Inchastity produced also great hurt to that King ; for 
inchastity spoileth and devasteth countries and people, nothing but evil 
cometh thereof. 

Of Emperor Maximilian' s Mildness. 

AS the King of Denmark sent a stately ambassador to the Emperor 
Maximilian, who in the behalf of the King his master took high honour 
upon himself, insomuch as the ambassador would deliver his message sit- 
ting ; when the Emperor marked the same he arose, and gave him au* 
dience standing, so that the ambassador for shame could not remain 
sitting. 

Likewise at another time, when an ambassador in the beginning of his 
speech was astonished and amazed at the Emperor's presence, stood mute, 
insomuch that he could not proceed ; then the Emperor began to dis- 
course with him touching other affairs, giving the ambassador time to 
recover his spirits, and deliver himself with a degree of courage. 

Of John Prince Elector of Saxony. 

ANNO 1530, John Prince Elector of Saxony, at the Imperial Diet at 
Augsburgh, said to his divines, Loving friends ! If ye be not confident 
to preserve and maintain the cause, then take heed that ye bring not the 
people and country into danger. The divines answered and said, Will 
your Highness stand by and assist us, then leave the cause to us to main- 
tain the same before the Emperor. Whereupon the Prince said with 
great zeal, and with an Abraham's faith, God forbid; would ye exclude 
ine ? I will also with you confess and acknowledge Christ. 

Of the King of England. 

ANNO 1535, the first of May, I received letters out of England, touch- 
ing the Popish traitors against the King. The Pope had corrupted Car- 
dinal Pool, the King's near kinsman, and through large promises 
had engaged him, that on Easter-day he should cause the King to 






OF POTENTATES AND PRINCE*. 393 

be killed ; on which day, the Emperor intended to take possession of 
Calais, and of all the English ports. But this secret God in a miraculous 
manner discovered : for he had made the secretary frantic, who in his 
sickness opened the design. Whereupon the Cardinal was apprehended 
as a traitor, and presently all the ports and landing-places were strongly 
guarded and fortified, insomuch that on that day the citizens and towns- 
men went in armour to receive the communion. I said, They will not 
cease ; the Pope day and night will endeavour to humble this King, like 
as he also would humble us Germans. 

I am lately informed that Henry King of England is fallen from the 
Gospel again, hath commanded upon pain of death that the people shall 
receive the sacrament only under one kind, and that spiritual persons, 
Friars and Nuns, shall perform their vows, and tear in pieces their mar- 
riages, whereas before he had done quite the contrary. At this the Pa- 
pists will jeer, and boast : indeed it is a great offence, but let it go : that 
King is still the old Hintz. as in my first book I pictured him : he will 
surely find his judge : I never liked his resolutions, in that he would kill 
the Pope's body, but preserve his soul ; that is, his false doctrine. 

Anno 1539, the tenth of July, I gave thanks to God that he had deli- 
vered our church from that offensive King of England, who with highest 
diligence desired and sought a ieague with those of our part, but was not 
accepted ; doubtless, God out of special providence hindered the same ; 
for that the King was always unconstant and of a wavering mind. 

Whether Thomas More was Executed for the Gospels Sake, or no? 

I ANSWERED, No, in no wise ; for he was a notable tyrant ; he was the 
King's chief counsellor, a very learned and a wise man : he shed the blood 
of many innocent Christians that confessed the Gospel, those he plagued 
and tormented with strange instruments like an hangman or an execu- 
tioner : first he examined them in words under a green tree, afterwards with 
sharp torments in prison. At last he leaned himself against the edict of 
the King and kingdom, was disobedient, and so was punished. 

Of unequal Fortunes of two Brethren, great Potentates. 

ANTHONY DE LEVA, and Andrew de Doria, the Emperor's chief 
captains and counsellors of war, advised the Emperor that he should go in 
person against the Turks, and leave King Ferdinand at home, for he had 
no fortune. 

Whereupon I said, It is a marvellous thing that two brethren have such 
unequal, so manifold and contrary fortunes ; every thing steppeth from 
Ferdinand to Charles : Ferdinand's designs vanish away and are frus- 
trated; Charles's fortune proceedeth happily, for he is not stained nor 
fouled with blood. Ferdinand is a wise Prince, and every thing goeth ac- 
cording to his choice and election (as Aristotle teacheth) not according to 
God's counsel ; the reason is, he will accomplish every thing through his 
ow^n wisdom, counsel and choice. I wishand pray that Charlts may pre- 
vail against the Turks, yet when I pray, then our sins and unthankfulness 
do cry against my prayers, and cause them to recoil back. These two 
mighty Potentates and brethren have altogether contrary effects and for- 
tunes ; one hath lust to war, the other to peace, the one is fortunate, the 
other unhrappy, the one is beloved of every man, the other nothing re* 
garded. Spaniards are strange soldiers, they live by robbing and filching 
which Milan hath well found ; how the same is devastedby the Spaniards, 
who ought to protect them against the Pope and French. One citizen in 
that plaee wars forced to nourish and maintain twenty soldiers in his 

Cc,c 



894 DR. luthbr's familiar discourses. 

house, and the city hath endured such devastation, as almost Jerusalem 
endured. 

That the Emperor Kisseth the Popes Feet. 
I WAS informed that the Emperor onee again had kissed the Pope's 
feet, and desired of him, that a council might be held, and that France and 
England were fallen from the Pope. Then I said, The Pope well under - 
standeth the Emperor's mind ; namely, that the Emperor now kisseth the. 
Pope's feet, to the end in requital thereof, the Pope shall kiss the Empe- 
ror's back-side. 

Of Emperor Charles's Virtues. 

ANNO 1544, shortly before the French wars began, Emperor Charles 
V. went through France, and lay in some cities, the French King made 
him a great feast in a castle, and at night caused a very beautiful and no- 
ble damsel to be led into the Emperor's bed-chamber, and secretly laid 
into his bed, but when the Emperor laid himself down (knowing nothing 
thereof), the virgin was sorely affrighted, so that with fear she trembled 
and quaked ; the Emperor caused his counsellors to be called, and dili- 
gently enquired from whence she came and who were her parents ? The 
virgin thereupon plainly and modestly related the whole business ; then 
the Emperor with fair presents sent her to her parents unstained, and with- 
out spot of dishonour, and gave her a convoy of horsemen to bring her 
safely home ; the virgin with weeping eyes gave to the Emperor most 
humble thanks, and so departed. But in the wars not long after, the Em- 
peror caused the same castle utterly to be destroyed. 

Of Emperor Charleses Coronation. 

. EMPEROR Charles was elected by the Princes Electors at Frankfort. 
At Ach he was anointed, and at Bononia he was crowned by the Pope. 
To which ceremony he cited none of the Electors nor Princes of the Em- 
pire, but had about him other Italian and Spanish Dukes and Dons, who 
carried before him the Electorate ensign, ornaments and weapons. Of this, 
particular! gave a touch in my little book, many thousands whereof being 1 
printed, they were soon bought up in every place. 

Of Emperor Charles, his Humility. 
THEY of Antwerp caused to be wrote in a fair and rich piece of arras* 
the battle fought before Pavia, in which the French King was taken cap- 
tive : which piece of arras they offered (as a present) to the Emperor, but 
he refused to accept thereof, saying unto them, That he rejoiced not at the. 
misfortunes and miseries of other Princes and people. 

Of Emperor Charles, his Warlike Preparations against the Turks. 
ANNO 1538, I being advised of the great preparations which the Em- 
peror made against the Turks, said, What if Emperor Charles's fortune 
should be similar to the following event ? Not long since (on hunting) he 
pursued a great stag, but in the pursuit a wolf met him, then he left the 
stag, and quickly pursued the wolf, fell from his horse, and wounded his 
leg. How if in this expedition he left also the stag (the Turk) and fell 
upon the wolf (Germany) to his own danger and hurt? God grant peace, 
and resist that blood-thirsty devil. The same year I continued my dis- 
course, and therein at large remembered the rights, laws, and ordinances 
of the Empire, where the Emperor (according to the Golden Bulla) is to be 
ejected by seven. Princes Electors, and giveth unto them the jurisdiction 



OF SICKN ESSES AND THE CAUSES THEREOF. 39£ 

of the sword, and of judgments, which they have authority and power to 
-use ; also, that the voice of one or two Electors abolished the considerations 
of the rest, as was shewed by Frederic Prince Elector of Saxony, Anno 
1519, who was elected King of the Romans, but he refused it, rather 
wished the same to be conferred upon his nephew, Albrecht Prince of 
Meckelburg, or upon Charles King of Spain, of whom they made choice 
accordingly, not as King- of Spain, but as of a German Prince, and Arch- 
duke of Austria. If instead of the three spiritual Electors, there might 
be -chosen three temporal, then it were much better and convenient. But 
now one Prince Elector alone must bear the hatred of all the other, and if 
the people were not inclinable towards him (as Jacob against the Siche- 
mites) he would not be able to digest it, unless God preserved that Prince 
in a wonderful way. | 

Of the Archbishop of Mentz his Government, 

IT is evident that the raging of the Archbishop of Mentz against the 
Gospel is abominable ; he is a poor Prince, and as it were, the Pope's cap- 
tive ; hethinketh the Turk cannot be suppressed, except Christ and his 
Gospel be destroyed. He doth like King Ahaz, who when he intended 
to fight with Syria, he then called upon the God of the Syrians, and 
Damascanes, the God of Israel with him was of no value. 1 much mar- 
vel that the Papists are so bold, yea so mad and foolish as to dare to put 
that sentence in execution, which as yet is not pronounced nor uttered. 
But (God be praised) we have this advantage, no counsel hath condemed 
us for Heretics : for the rights, the laws, and ordinances of the Empire do 
define, describe, and say, he is an Heretic who obstinately maintaineth er- 
rors, &c. which we of our part have never done, but have shewed and 
produced witnesses out of God's Word, and the Holy Scriptures ; we wil- 
lingly do hear the opinions of others, but we neither may nor will endure 
the Pope to be Judge : we will make him a party. 

King Ferdinand printed a proclamation, in which he earnestly forbad 
that no man should entertain the new Protestant doctrine, was shewed 
unto me at Wittemburg, whereupon he said, this is the wages of the 
world; this King will banish Christ, the King of all Kings, against whom 
Cain, all false Prophets and Teachers, Monarchs, Emperors, Kings, and 
others have dashed themselves to shivers. King Ferdinand must and shall 
be glad to suffer this King Christ to be in peace ; let us watch and pray 
against him. This King is a very unfortunate man, and hath been in 
great dangers ; he was lately almost drowned in the river Danaw : for 
coursing with slides upon the ice, his forerunner, or visier, went swiftly 
under the ice, and was drowned, and, if by great chance, they had not 
taken hold on the King, so had he likewise been destroyed. His misfor- 
tunes are not as other champions used to be, as King Lodowick, who was 
slain in the wars, or as Francis King of France, who in the battle before 
Pavia was taken captive, but this King Ferdinand hath common clownish 
mishaps ; at Augsburgh he almost broke his neck, in another place he 
was in danger to be consumed with fire, now lately almost drowned. I 
hold the depending on his own wisdom is the cause of his misfortunes : he 
will govern every thing with his own wit and understanding ; but this he 
taketh not to heart, neither is he moved by God's punishments ; and 
although he hath now and then a fit of repentance, yet it is only the re- 
pentance of Esau, who wept not because he had sold his birth-right, and 
was fallen into God's wrath, but because he had lost the birth-right. Our 
Lord God regardeth not such repenting, as when one is sorry that he li8>.|Ji 

C c c2 



S96 DR. lutiier's familiar DISCOURSES. 

lost his lascivious mistress; so the ungodly are not properly affected, 
neither do they uprightly and truly repent. 

Of the Turkish Preparations, 

LET us truly repent, let us pray and attend the Lord's will, for human 
defence and help is too weak. Five years since, the Emperor was well 
able to resist the Turks, when he had levied a great army of horse and foot 
out of the whole Empire, Italians and Germans. But then he would not, 
therefore in the mean time, alas, many good people were butchered and 
lamentably slaughtered by the Turks. Ah, loving God, what is in this 
life more than to die, nothing else than death even from the cradle unto 
old age. I fear all things go not right, for the tyranny and pride of the 
Spaniards, doubtless, wiHgive us over to the Turks, and make us subject 
to them, the treachery is great, I doubt the twenty thousand men, and the 
fair costly pieces of double cannon are wilfully betrayed to the Turk. It is 
not usual to carry such great pieces of ordnance into the fields. Emperor 
Maximimilian kept them safely at Vienna. It seemeth to me, as if he 
should say to the Turk, take these pieces of ordnance for a present, slay 
and destroy all that cannot escape. This expedition hath an aspect of 
treachery for those on our part are all in a slumber : but the Turk with 
all diligence watcheth, he attem pteth all he can both with open power 
and secret practices. 

If the Turk shall cause proclamation to be made, that every man shall 
be free from taxation and tributes for the space of three years, then the 
common people with joy will yield themselves unto him. But when he 
hath gotten them into his claws, then he will make use of his tyranny (as 
his custom is), for he taketh the third son from every man ; he is always 
father of the third child. Truly it is a great tyranny, which chiefly con- 
cerneth the Princes of the Empire themselves. I ever held the Emperor 
suspected yet he can deeply dissemble. I have almost despaired of 
him, as he that opposeth the known truth, which often he heard at the 
Imperial Diet at Augsburgh. The verse in the second Psalm will not 
cease, ". Why do the heathen so furiously rage together, and why do the 
people imagine a vain thing ? The Kings of the earth stand up, and the 
rulers take counsel together against the Lord, and against his anointed," 
&c. David complained thereof, Christ felt the same, the Apostles la- 
mented it, we also feel it likewise. Therefore St. Paul saith, " Not many 
Wise after the flesh, not many mighty, not many noble are called," &c. 
Let us call upon God the Father of our Lord Jesus Christ, let us pray, for 
it is high time. 

Of the Constancy of John Prince Elector of Saxony. 

THE admirable great constancy of John Prince Elector of Saxony is 
worthy of everlasting memory and praise ; who personally and stedfastly 
held over the pure doctrine of the Gospel at the Imperial Diet at Augs- 
burgh, 1530. And when the Emperor's final will and meaning was 
shewed unto him, he said, Here are two ways, either to deny Godj or the 
world. Now therefore let every one consider which were best. 

It was a miraculous thing and special gift of God, that only one Prince 
so stiffly stood against all the rest ; yea, against the Emperor himself. 
Therefore the acts and proceedings in the Augustinian confession may 
n*ot be easily described , for they are high things, large and spacious. 
This John Prince Elector of Saxony, had attending upon him continually 
in his chamber six pages of honour ; these every day read unto him six 



OF POTENTATES AND PRINCES 397 

hours out of the Bible. Likewise in hearing" he always had in his pocket 
writing-tables, and with his own hand wrote the sermons out of the preach- 
ers mouths. 

This Prince alone, among- the Electors assembled at Coin, opposed the 
election of the Roman King*, Ferdinand, Anno 1531 ; for they proceeded 
therein contrary to the ancient rule and custom of the Golden Bulla. 
Touching 1 which Emperer Charles the Fifth took a corporal oath ; and as 
he was elected Roman King- at Frankfort, he then promised, and with his 
hand subscribed, that during- his life no choice should be made of a Roman 
King- besides himself. Therefore John Frederic, the son of John Prince 
Elector of Saxony, by his father was sent to Coin, to make a speech, and 
to set himself against th.it election in the behalf of the Prince Elector his 
father, both in words and actions. And immediately when the young 
Prince had accomplished his father's command, he rode post haste away ; 
but he was scarely gotten out of the gates of Coin, when certain were 
dispatched to take and bring him back. 

Of Emperor Charles's Censure concerning the Augustinian Confession, 

AS Emperor Charles read our Confession at Augsburgh, he openly 
spake these words, I would wish that this doctrine were taught through- 
out the whole world. Likewise said Prince George, I know very well 
that many abuses are in the Church ; if the same were by the Pope abol- 
ished, then I would willingly entertain and receive this doctrine ; but 1 
will not receive it of a run-away Friar, (meaning me.) If (said Prince 
George) God caused his word to be preached through great Potentates 
and Princes, then we would entertain it. Yea standeth the case so ? But 
God thought it more fitting to make use of poor fishermen, of Peter, of 
Andrew, &c. God had need of Amos the shepherd, he will none of your 
approbations. At the Imperial Diet at Augsburgh, Emperor Charles 
had eight and thirty chancellors attending on him. 

Of John Prince Elector of Saxony. 

As John Prince Elector of Saxony was in his last hunting, he could 
have no sport or game at all, for the deer would neither stand nor stay, 
nor come in as they always were wont to do : whereupon the Prince 
Elector said, This presageth something, that our game (contrary to their 
custom) fly away. I said, The deer wiJl acknowledge him no longer to 
be their master, it is a sign of his death, which happened within the 
space of five days after. 

Title of John Frederic Elector, Dufce of Saxony, which is inscribed to 
his Memory under the Cross militant in the Church. 

JOHN FREDERIC, by the Grace of God, Elector, a Martyr of Jesus 
Christ; the Captain of the distressed, Prince of the Confession of the 
Faith ; the Officer of Virtue, the Ensign of the holy Cross, an Example 
of Patience and Fortitude, an Heir of eternal Life ; falling asleep in Christ, 
he departed from this miserable life into a celestial country, in the Month 
of April, 1553. 



Reflections on Chap. 51. You will surely be dissappointed if 
you seek for any comfort from great men ; remember they are more 
vain than any creature ; " If they be laid in the balance they are lighter 
than vanity." Psalm lxii. 9. 



39$ pr. luther's familiar discourses. 



CHAP. LII. 



OF B I § C © M B» 



Luther's Discourse of Discord, 

ANNO 1546, the 16th of February, John Prince Elector of Saxony 
said, A matter in controversy were easily to be settled, if but the persons 
or parties might be made to agree. Whereupon 1 said, We would wil- 
lingly have concord, but no man seeketh after means of peace, whieh is 
mutual charity* Likewise we seek also riches, but no man seeketh after 
the right and true means how to be rich ; namely, through God's bles- 
sing. Moreover we all desire to be saved, but the world refuseth the 
means whereby we might be saved; as, Christ the Mediator, the same 
we will not have. 

In former times Potentates and Princes referred their matters in con- 
troversies to faithful people, and would not so soon thrust them into the 
lawyer's hands. When people intend to be reconciled and come to an 
agreement, then the one party must yield and give way to the other. If 
God and mankind should be reconciled and agreed, then God must give 
over his- right and justice, and must lay aside his wrath ; and we (man- 
kind) must lay down our own righteousness, for we also would needs be 
gods in Paradise; we thought ourselves wise (as God) through the ser- 
pent's seducement ; then Christ was fain to make an agreement between 
us ; he interposed in the cause, and would be a mediator between God 
and man ; therefore his Mediator for his pains got the portion of a peace 
maker thereby ; namely the cross (as we use to say), the parter commonly 
getteth the best knocks by his parting. Even so Christ suffered and pre- 
sented us with his passion and death ; he died for our sakes, and for the 
sake of our justification he arose again. Thus the generation of mankind 
became reconciled with God. 

That for the Sake of Peace, the one must yield to the other. 
WHEN it falleth out that two goats meet upon a narrow plank or bridge 
that is laid over a deep wa f er ; how do they behave themselves ? neither 
of Ihem can turn back again, neither can they pass the one by the other, 
because the bridge is too narrow ; if they should thrust one another, then 
they might both fall into the water and be drowned, nature hath taught 
them, that the one layeth himself down and permitteth the other to go 
over him ; so that thereby they both remain without hurt. Even so peo- 
ple should rather endure to be trod upon, than to fall into debate and dis- 
cord one with another. 



OF DISCORD. 399 

Why Christ curseth so sorely in the IWtk Psalm, whereas he forbiddeth 
to curse, Mat. viii. 
A CHRISTIAN for the sake of his own person neither curseth nor re- 
Tengethliimself; but faith curseth and revengeth itself. To understand 
the same rightly we must distinguish God and man, the person and the 
cause. What eoncerneth God and his cause, we must therein have no pa- 
tience, neither must we bless ; as for example, when the ungodly perse- 
cute the Gospel, the same toucheth God and his cause, as then we are not 
to bless, nor to wish thereunto good success, but rather we ought to curse 
andmaledict the persecutors and their proceedings. These are called 
faith's cursing, which, rather than it would suffer God's Word to be sup- 
pressed, and heresy maintained, wisheth that all creatures went to wreck ; 
for through heresy we lose God himself, Numbers xvi. But the per- 
sons ought not to revenge themselves, but to suffer all things, and ac- 
cording to Christ's doctrine and the nature of love, to do good to our 
enemies, 



Reflections on Chap. 52. — Discord is a diabolical evil, it is one of 
the sins which the Lord marks in his Word as earthly, sensual and devil- 
ish, " For where envying and strife is 3 there is confusion and every evil 
work." James 3. 16. 



CHAP. LIU. 



0i ghitfoMMtti 

AN© THE CAUSES THJEREOFi 



Of the Cause why Sickness doth come, 
A QUESTION was put forth to me, How these two sentences in Scrip- 
ture might be reconciled ; First, concerning the sick of the palsy, where 
Christ saith, "Son, be of good cheer, thy sins be forgiven thee," &c. 
Here Christ sheweth, that sin was the cause of the palsy ; yea of every 
sickness. Second, touching him that was born blind, where John saith, 
" That neither he nor his parents had sinned." I answered and said, in 
these words, Christ witnesseth that the blind had not sinned : therefore 
sin is not the cause of blindness ; for only active sins (which one commit- 
teth personally) are the cause of sicknesses and plagues, not original sin ; 
therefore the sins which the sick of the palsy committed himself were the 
cause of his palsy. But origiftal sin was not the cause of the blindness of 



400 DR. LUTHER'S FAMILIAR DISCOURSES. 

him that was born blind, otherwise all people must be bora blind, or be 
sick of the palsy. 

Godsendeth no sicknesses into the world but by the devil ; for all me- 
lancholy or sicknesses do come of the devil, not of God. The defil is 
our Lord God's executioner ; for my part I am a Lazarus, in sicknesses- 
well, practised. 

The cramp is the lightest or smallest sickness, and I believe the falling 
sickness is a piece of the cramp ; as that which is in the head, the other in 
the feet and legs, when one quickly moveth himself or runneth, then it 
vanish eth. 

The fever in Germany is a physic ; for people would feed and swill them* 
selves to death, if the fever were not, the same maketh them more modern 
ate. Being told that Dr. Sebald aud his wife were dead (as was supposed) 
of the plague, I said, They died rather by reason of trouble and sorrow, 
then of the plague. And when after their death I took their children into 
my house, some hit me in the teeth, saying*, That thereby I tempted 
God; yea, (said I) I have gotten fine masters to teach me what is called 
tempting of God. 

Luther'' s Sickness at Schmalcald. 

AT Schmalcald I was grievously tormented with the stone, insomuch 
that I was near unto death ; for all men despaired of my recovery. No 
man could cure me, but God helped me in wonderful wise; for Iliad 
heard that I should be carried away from Schmalcald, to the end I 
might not be burried there in the eye of that monster the Pope's messen- 
ger. They carried me from thence to Thirnbach ; when I came into my 
lodging and drank a little red wine, then I was relieved again so that I 
was able to deliver my urine, which in many days before, I could not. 

The physicians in sicknesses consider but only out of what natural 
causes and from whence a sickness cometh, the same they will cure with 
their physic, and they do right therein ; but they see not that oftentimes 
the devil casteth a sickness upon one's neck, when it hath no natural 
cause ; therefore a higher physic must be required to resist the devil'sdis- 
eases ; namely, faith and prayer, which physic may be fetched out of 
God's Word. As then the 81st Psalm is good and necessary thereunto, 
where David saith, " Into thine hand I commit my spirit." This place 
I now learned in my sickness, and will correct the same in the Psalms , for 
in the first translation I drew it ouly upon the hour of death : but it 
should be said, " My health, my happiness, my life, misfortune, sick - 
Bess, death, &c. stand all in thy hands." Experience also witnesseth the 
same ; for when we think now we will be joyful and merry, easy and 
healthy, then God soon sendeth that we find quite the contrary. 

Of Frailty and 'Mortality^ that a human (Creature is like a Glass. 
LUTHER shortly before his death, sent a fair glass for a present to 
Dr. Justus Jonas, and therewith he wrote these words following; 

One glass preseiiteth a glass to another glass; guess what it is? 
Frail Jonas glass from brittle Luther has, 
That each may know he's like to brittle glass. 

Reflections on Chap. 53. — It is our mercy to be sensible of thr 
malady of sin ; and also to have a never failing remedy at hand, Christ i* 
the only Physician who can heal our diseases, and Pardon all our sin's. 



OF DEATH. 401 



CHAP LIV. 



F DEATtt 



Luther's Discourse of Death. 

JN the midst of life, we are in the midst of death, for we are subject to 
Sianifold and mortal sicknesses and misfortunes ; here one s-tabbeth him- 
self, there another falieth and bleedeth to death ; therefore every hour we 
have need to call upon God to keep and preserve us. 

Why St. Paul did not fear^Death. 

WHEN the Prophet Agabus declared to St. Paul at Cesarie, that he 
should be bound of the Jews, and delivered over to the Gentiles to be slain, 
yet nevertheless, he disregarded death and took no heed to himself, but 
willingly went towards Jerusalem, and feared death nothing at all. The 
reason was, the Holy Ghost revealed the same, through which Paul was 
strengthened to die, 

To die for Christ's Sake, 

TO die for the sake of Christ's Word, is esteemed precious aud glorious 
before God : for we are mortal, and must die for the sake of our sins. 
But when we die for the sake of Christ and his Word and freely confess 
the same, then we die an honourable death, we are thereby made alto- 
gether holy relics, as then we have sold our hides dear enough. But in 
that we (Christians) pray for peace and long life, the same is not for our 
sake, to whom death is merely gain, but for the sake of the church and 
posterity. 

Of Luther's Mourning, Countenance, and speech, which he shewed and 

declared at the Death and Burial of his loving Daughter 

JUagdalena, of the Age of fourteen Years, 1542. 

I Luther's daughter Magdalen am dead, 
I sleep with saints rest covered here in bed. 
A child of death born of the seed of sin, 
By thy life giving blood oh Christ redeem'd 

The fear of death is merely death itself: whoso abolisheth death out of 
the heart, the same neither tasteth nor feeleth any death. A human 
creature that lieth and sleepelh, is very like to one that is dead, from 
whence the ancients said, sleep is the brother of death'. In like manner, 
life and death is pictured to us by the day and bj the night, and in the 
change and alterations of the seasons. 

D » d 



402 DR. LUTHER'S FAMILIAR DISCOURSES. 

My dream which I had lately, will be made true ; for I dreamed, that I 
was dead and stood by my grave covered with small rags. Thus am I 
long since condemned to die, and notwithstanding yet I live. 

Of the sentence, John the 8th. Whoso keepeth my Saying, shall never 

see Death. 

I EXPOUNDED the same thus : We must die and suffer death : 
but this is wonderful, that whoso holdeth himself on God's Word, shall 
not feel death, but shall depart as in a sleep, and concerning him it shall 
no more be said, I die, but I am forced to sleep. But whoso fmdeth not 
himself furnished with God's Word, the same must die in anguish ; there* 
fore when thou comest to that point to die, then make no dispute at all, 
but from thy heart say, I believe in Jesus Christ the Son of God ; I will 
know no more. 

The thirty-eighth year is an evil and a dangerous year, it bringeth 
many heavy and great sicknesses ; naturally, by reason (happily) of the 
comets and conjunctions of Saturn and of Mars, but spiritually, by reason 
of the innumerable sins of the people. Now this life is nothing worth, 
let us not depend thereon, but trust and believe in God who giveth ever- 
lasting life, God give us a happy hour, as then we have been well done 
by here. 

Pliny the Heathen writer saith, Libro xx. Chap. 1, The best physic 
for a human creature is, soon to die ; Julius the Emperor contemned the 
signs of death, was careless of danger; he said* It is better once to die 
than continually to be full^f care and to take heed of himself; this? was 
enough for an heathen, yet we ought not to tempt God, but to use the 
means which he giveth, and then to commit ourselves to his mercy. 

That the Death of a Christian, is different from the Death of an 

Heathen. 

IT were a light and an easy matter for a Christian to suffer and over- 
come death, if he knew that it were not God's wrath ; the same titl* 
maketh death bitter unto us. But an Heathen dieth securely, he neither 
seeth nor feeleth that it is God's wrath, but thinketh it is the end of 
nature, and is natural. The Epicure saith, It is but to endure one 
evil hour. 

Cicero said, Hereafter we shall be made either nothing, or saved, a*, 
if he should say, No evil hereafter can be done unto us. 

That the Death of a godly and an upright Christian is a Sign of 

God's Wrath. 

WHEN I hear that a good and godly man is dead, then I am affrighted, 
and fear that God hateth the world, who taketh away the upright and 
good, to the end he may fall upon, and punish the evil and wicked. 
Although I die it maketh no great matter, for I am in the Pope's curse 
and excommunication, I am his devil, therefore he hateth and persecuteth 
me. At Coburg I went about, and sought me out a place for my burial ; 
I thought to have been laid in the chancel under the table, but now I am 
of another mind, I know I have not long to live, for my head is like a knife, 
from which the steel is wholly whetted away, and is become merely iron, 
the iron will cut no more, even so likewise it is with my head. Now 
loving Lord God ; I hope my time is not far, God help, and give me a 
happy hour, I desire to live no longer. 

To taste of Death. 

RIGHTLY to taste of death is directly to despair ; a God fearing 






OF DEATH. 403 

Christian shall not taste of death (as Christ saith,) for he never feeleth 
complete despair, although sometimes a Christian is very near thereunto, 
but he is drawn back again, and preserved by the Holy Ghost. 

We read of St. Vincence, who being ready to die, saw death standing at 
his feet, and said, Death ! what wilt thou? Thinkest thou to gain any 
thing of a Christian ? Knowest thou not that I am a Christian ? Even so 
ought we to learn to contemn, to scorn, and to deride death. Likewise it 
is written in the history of St. Martin, that being near his death, he saw 
the devil standing at his bed's feet, and boldly said, Why standest thou 
here thou horrible beast ? Thou hast nothing to do with me. These were 
right words of faith. Such and the like ought we to cull out of the legends 
of the Saints, and leave other fooleries which by the Papists ate stuffed 
therein. 

I at Wittemberg, discerning a very melancholy man (whom formerly 
he well knew) said unto him ; Ah ! human creature, what dost thou ? 
Hast thou nothing else in hand but to think of thy sins, on death, and 
damnation ? Turn thine eyes quickly away, and look hither to this man 
Christ, of whom it is written, He was conceived by the Holy Ghost, born 
of the Virgin Mary, suffered, died, buried, descended into hell, the third 
day arose again from the dead, and ascended up into heaven, &c. Where- 
fore doest thou think that all this was done ? That thou shouldest comfort 
thyself against death and sin ; therefore forbear, be not afraid, neither do 
thou faint, for truly thou hast no cause : for Christ suffered death for thee, 
and prevailed for thy comfort and defence, and for that cause he sitteth at 
the right hand of God his heavenly Father to deliver thee. 

The Voice of a faithful Soul to Christ. 

I AM thy sin, and thou art my righteousness ; therefore I triumph se- 
curely, because neither my sin shall overwhelm thy justice, nor thy jus- 
tice will suffer me to be or remain a sinner. Blessed be my Lord God, my 
pitier, and my Redeemer; in thee only I trust, and shall never be 
ashamed. 

The Prayer of Luther. 

I AM thine O Christ in my life ; thy death is mine. Grant me part in 
thy kingdom ; for why by thy death didst thou endure such grievous 
wounds, if I am not a small portion of thy kingdom ? Why was thy life in- 
closed in the sepulchre, if my death be not abolished by thy death ? There- 
fore O Christ give me sure salvation. 

Of Luther's Censure touching the Sentence, Mat. xxiv. There shall rise 
false Prophets, insomuch that if it were possible they shall deceive the 
very Elect. 

THIS sentence was fulfilled, and made true on the holy fathers ; as on 
St. Jerome, Austin, Gregory, Basil, Cyprian, Bernard, and others ; they 
were seduced into those errors, but they remained not therein. St Ber- 
nard wrote many evil and ungodly things, especially concerning the Virgin 
Mary ; but when he was near his death, he said, I have lived wickedly. 
But thou loving Lord Jesus Christ, hast a two-fold right to the kingdom 
of heaven ; First, it is thine inheritance, for thou art the only begotten 
Son of the Father ; but that affordeth me no comfort or hope of heaven. 
Secondly, thou hast purchased the same with thy suffering and death, thou 
hast stilled the Father's wrath, hast unlocked heaven, and presented the 
same unto me, as thy purchased good. Of this have I joy and and com- 
fort. Therefore he died well and happy. Likewise when St. Austin was 

D Dd2 



404 l>ft. LUTHER'S FAMILIAR DISCOURSES. 

to die, then he prayed the seven penitential psalms. But when these 
fathers were in health, then they thought not on this doctrine, but when 
they were upon their death beds, then they found in their hearts what 
they were to trust unto; then they felt it high time to abandon human fop- 
peries which formerly they held and taught, and to betake themselves only 
to Christ, and to rely upon his rich and precious merit, &c. Then they 
took hold on such comforts, confessed this doctrine, and so were made 
happy and saved. 

Of a Comfort in our last Hour described by Zsuther. 

ALMIGHTY, everlasting God, merciful hea\ r enly Father, who art a 
father of our loving Lord Jesus Christ, I know assuredly, that every thing 
which thou hast said thou wilt and canst perform, for thou canst not lie, 
thy Word is upright and true. In the beginning thou hast promised unto 
me thy loving and only begotten Son Jesus Christ ; the same is come, and 
hath delivered me from the devil, from death, hell, and sin. Out of his 
gracious will he hath presented unto me the Sacraments which I have 
used in faith, and have depended on thy Word: wherefore I make no 
doubt at all, but that I am well secured, and settled in peace ; therefore if 
this be my hour, and thy Divine will, so am I willing to depart from hence 
with joy. 

When Adam lived, that is, when he sinned, then death devoured life ; 
but when Christ died, then life (which in Christ) swallowed up and de- 
voured death ; therefore God be praised, that Christ died, and hath got- 
ten the victory. 

Reflections on Chap. 54. — Preparation for death does not consist 
in bare morality, external reformation from gross sins, or in a zealous 
profession of religion, but in reconciliation to God, repentance of sin, 
faith iu Christ, obedience to his word, and all as the effect of regeneration 
by the Spirit, 3 John iii. 6. 1 Cor. xi. 3. 



CHAP. LV. 

OF THE RESURRECTION 
FROM THE BEAD. 



Luther's Discourse of the Resurrection from the Dead, and Ever- 
lasting Life. 

ANNO 1544, on Easier Sunday, I made a sermon touching the resur- 
rection from the dead, out of the epistle appointed for the same day, and 
handled this sentence, "Thou fool, that which thou sowest is not quick- 



OF THE RESURRECTION FROM THE D3AD. 405 

ened except it die. When Abraham intended to sacrifice his son, he 
believed that God out of the ashes would raise him again, and make him 
a father of Children. The faith of Adam and of Eve preserved them, 
because they trusted and believed in the promised seed. For to him that 
believeth every thing is possible. The conception and birth of every 
human creature that proceedeth out of a drop of blood, is no less a miracle 
and wonder-work of God, than that Adam was made out of a clod of 
earth, and Eve out of a fleshly rib. The world is full of such works of 
wonder, but we are blind, we cannot see them. The whole world is not 
able to create one member, no not so much as a small leaf. The manner 
of the resurrection consisteth in these words, Arise, come, stand up, ap- 
pear, rejoice ye which dwell in the dust of the earth. I shall rise again 
and shall speak with you ; this finger wherewith I point must come to 
me again : to conclude, every thing must come again, for it is written, 
<c God will create a new heaven and a new earth wherein righteousness 
shall dwell ;" it shall be no waste nor idle government, there shall be all 
joy and happiness, for heaven and earth shall not be a barren or unfruit- 
ful sand. Heaven and earth shall be renewed, and we the faithful shall 
be altogether in one company ; if we were all one, then we should have 
peace among ourselves, but God ordereth it otherwise, to the end we may 
yearn and sigh after the future paternal home, and may be made weary of 
this troublesome life. Now if there be joy in the chosen, so must the highest 
sorrow and despair be in the damned. Whoever heard that the rushing 
of a leaf struck a hole in one's head ? Yet nevertheless, an ungodly and a 
faithless person is affrighted even at the rushing of a leaf but with a true 
Christian it is not so, for he hath peace in Christ; on the contrary, the 
ungodly have no peace. 

Of the Life Everlasting, 

ANNO 1538, the 7th of August, I discoursed concerning the life to 
come, and said, In my late sickness I lay indeed very weak, and commit- 
ted myself to God, but nevertheless many things fell into my mind in the 
time of my feebleuess, concerning the everlasting life, what the same 
might be, what joys we there shall have ; Well I am assured, that every 
thing shall be revealed which through Christ is presented unto us, and is 
already ours, seeing we believe it. But here we shall not know how the 
creation of the new world will be, for we are not able to comprehend nor 
understand the creation of this temporal world nor of the creatures therein, 
which are visible and corporal. To conclude, the joys that are everlasting 
are beyond the comprehension of any human creature. As Isaiah saith, 
" Ye shall be everlastingly joyful, in glorious joy." But how coineth it, 
that we cannot believe God's Word, whereas all things are. accomplished 
which the Scriptures speak, touching the resurrection of the dead. This 
proveth original sin, the same is the cause of it. The ungodly and dam- 
ned at the last day shall be under the ground, and in some measure j^hey 
shall behold the great joys and glory of the chosen and saved, but thereby 
they shall be so much the more pained and tormented. 

Hath our Lord God created so fairly this vanishing and temporal king- 
dom ! namely, heaven and earth and all that is therein, how much more 
fair and glorious will he then make and create yonder celestial everlasting 
kingdom. 



Reflections on Chap, 55.— -The doctrine of the resurrection is of 
great use and importance : it is one «f the principles ef the doctrine of 



406 dr. ltjther's familiar discourses. 

Christ; the whole Gospel stands or falls with it: it serves to enlarge our 
views of the Divine Perfections ; It encourages our faith and trust in God 
under all the difficulties of life ; it supports the saints under the loss of 
their near relations, and enables them to rejoice in the glorious prospect 
Set before them. 



chap. Lvi. 



OP BAIKATWI AND HJE1L1L. 



What Gnashing of Teeth is, 

I HOLD gnashing of teeth to be the extremest pain which shall follow 
an evil conscience ; that is, despair; namely, to know that one everlast- 
ingly must be separated from God. 

What hell is, we know not, only we know, that there is a sure and cer- 
tain place, as is written of the rich glutton, when Abraham said unto 
him, " There is a g r feat space between you and us." For if we knew it, 
or that the Scripture had shewed any thing of this place, then there would 
have been no end in disputing, therefore let us remain simple by the 
children's creed. 

Of the Sentence, Isaiah the xxviii. Be ye not mockers lest your bands 

he made strong. 

THAT is, will ye not believe ? so shall ye not remain ; our Lord God'a 
things are incomprehensible, yet nevertheless, in yonder life, he saith, h§ 
will shew us all things, and will give us an account why he made it so. 
We Christians (God be praised) have a great advantage, in that our faith 
is grounded so powerfully in the Holy Scripture, and always accorded 
therewith : this the Turks, Jews, and Papists have not. 



Reflections on Chap. 56. — The state of the wicked is awful ; to be 
driven away iu their wickedness, to be punished with everlasting destruc- 
tion, from the presence of the Lord and the glory of his power. May God 
preserve every reader from this dreadful situation, through faith in Christ 
our Redeemer* 



OF THE LAST DAY OF JUDGMENT. 407 



€HAP. LVII. 

- , ■ , 5 B35BSBC5B , ■ .... ' ..■■ BBS BBjjj t 
OF THE 

&AST BAY OF JUDGIENT. 



Luther's Discourse of the last Day of Judgment. 

AH, loving God come once; I wait continually for that day, when 
early in the morning (in the spring, the day and night are alike long) I see 
a very clear morning sky. For I think, that swiftly out of the morning 
redness will turn to a thick black cloud, out of which will issue three 
Hashes of lightning, afterwards there will come a clap, and in a moment 
will strike all on a heap, heaven and earth. The name of the Lord be prais- 
ed, who hath taught us to sigh and yearn after that day, and in truth we 
ought to desire the speedy approach thereof, in Popedom they are all afraid 
thereof, as they sing, That day is a day of wrath, &c. I hope, truly, that 
<Jay is not far off. Christ saith, at that time, he shall scarcely find faith 
on the earth, let us make our account, and we shall truly find, that we 
have the Gospel only in a corner : Asia and Africa have it not, the Gospel 
is not preached in Europe, in Greece, Italy, Hungary, Spain France Eng- 
land, nor in Poland, &c. And sure I am, that this little corner where it 
is (the House of Saxony) will not hinder the coming of the last day of 
judgment. It is come already, so far as to the white horse in the 
Revelations, the world cannot stand long, the Lord deliver us from evil. 
Amen. 

Of Luther's Consideration touching the last Day, about what Time it 

will come. 

ABOUT the time of Easter in April, when they least of all feared the 
rain, Pharoah was destroyed in the Red Sea, and the nation of Israel led 
again out of Egypt. Even about the same time the world was created, at 
the same time the year is changed, and Christ arose again, and the world 
renewed : even so (happily) will the last day come about the same time. 
I am of opinion, after or about Easter, when the year is at the finest and 
fairest, early at the rising of the sun (as at Sodom and Gomorrah), the 
element will be gloomy with earthquakes and thunderiugs about an hour 
or little longer, then the secure people shall 6ay, Look thou fool, hast thou 
never heard it thunder * 



408 »R. LTJTHETl's FAMILIAR DISCOURSES. 

That the last Day will separate the Righteous from the Ungodly. 

THE upright art of alchymy I like very well, and indeed, it is the 
philosophy of the ancients; I like it not only for the sake of the profits 
which it bnngeth in melting of the metals, in excocting, preparing, and 
extracting, also in distilling herbs, roots, and in subliming. But I like it 
also for the sake of the allegory and secret signification, which is surpas- 
sing fair : touching the resurrection of the dead at the last day. F«r 
like as in a furnace the fire extracteth and separateth that which is th§ 
best out of the matter, yet it carrieth upwards the spirit, the life, the sap, 
and strength, so that it possesseth the uppermost part of the still, it 
cleaveth thereon, and then trickleth downwards ; insomuch, that the fat 
swimmeth above a and the best thereof hovereth always uppermost; but 
the unclean matter, or the dregs is left at the bottom like a dead carcase 
and worthless thing. Even so likewise, God will deal at the day of judg- 
ment, therewith he will separate all things through fire, will separate the 
righteous from the ungodly, the righteous shall ascend upwards into hea- 
ven, and therein shall live everlastingly : but the wicked as the dross and 
filth, shall remain in hell ? and therein be damned. 



Reflections on Chap. 57. — The Day of Judgment will be both 
awful and grand ; awful and terrible to the wicked, because they must 
then be separated for ever, from every thing that is good, and banished into 
everlasting misery. But grand and glorious to the righteous ; they will 
fee welcomed to the realms of bliss, with hallelujahs. 

May every Reader, be admitted to the Heavenly Chorus ! ! ! 



CHAP. LVIIL 



OF ^ALLEGORIES* 



Luther's Discourse of Allegories and Spiritual Significations of 
Scripture, and how we ought to deal therewith. 

ALLEGORIES and spiritual significations, when they are directed 
upon faith, aud seldom used, then they are good and laudable ; but when 
they are drawn upon the life and conversation, then they are dangerous, 
and I am an enemy unto them, for when men make too many of them, 
then they pervert and spoil the doctrine of faith. To conclude, the alle- 
gories, or spiritual significations, are fine ornaments, but (hey are not of 
proof, we ought not lightly to make use of them, except the principal 
eause be first sufficiently proved with strong grounds and arguments* vs, 



OF ALLEGORIES. 409 

we see St. Paul did in the fourth Chapter to the Galatians ; the body is 
the logic, but allegory is the rhetoric: now rhetoric which at length 
finely and amply adorneth and enlargeth a thing with words, is of no 
value without logic, which round and briefly comprehendeth a matter. 
"When with rhetoric, men will make many words without ground to no 
purpose, then it is but only a trimmed thing and a carved idol. 

W/iiU Allegories are. 

AN allegory, is, when a thing is signified and understood otherwise 
than the words da express. Allegorical sentences, and whole speeches is, 
Metaphors, in words and vowels that are coloured. Among all languages 
none is so rich in allegories as the Hebrew ; the German tongue is full 
of metaphors, as when we say, He hangeth the cloak according to the 
wind ; Katherine of Born is the morning star at Wittemberg, &c. These 
are metaphors, that is, coloured words. Allegories are, as when Christ 
commandeth that one should wash another's feet, of baptizing, of the 
sabbath, &c. 

We must not hold and understand allegories as they sound ; as when 
Daniel saith, concerning the beast that had ten horns, we must understand 
the same to be spoken of the Roman Empire. Even so circumcision in 
the New Testament is an allegory, but in the Old Testament it is no alle- 
gory ; we ought to observe them in the scantest measure. The New Tes- 
tament frameth allegories out of the Old ; as it maketh two nations out of 
Abraham's sons, and in the Old Testament it was even so : it is neither 
seemly nor fitting for us to make allegories, as the sectaries imagine ; for 
(God be praised) now all arts are brought forth in a most clear and com- 
plete way ; but alas, the same are sorely contemned, as the world sorely 
contemned Christ their own Saviour, whom they held for the most des- 
pised, yea, they hanged him on the gallows. 

Of the insolent Boldness of the Sophists, in trifling with Allegories. 

TO play with allegories in Christian doctrine is dangerous, the words 
now and then are acceptable, and enter fine and smoothly, but they are to 
no purpose; they serve well for such preachers as have not studied much, 
who know not rightly how to expound the histories and texts, whose lea- 
ther is too short, and will not stretch, as then they lay hold on allegories, 
wherein nothing certainJy is taught, on which a man may build ; therefore 
we should accustom ourselves to remain by the clear and wholesome text. 
Philip Melancthon asked me what the allegory and hidden signification 
was that the eagle, during the time he broodeth and sitteth upon the eggs, 
hunteth not abroad, he keepeth but one young, the other he thrusteth out 
of the nest, and casteth them away. Likewise, why the ravens nourish 
not their young ones, but forsake them when they are yet bare, and with- 
out feathers ? [ answered and said, The eagle signiileth a monarch, who 
alone will have the government, and suffer none besides himself to be his 
equal. But the ravens are the harsh and hard-hearted swine and belly- 
gods the Papists. 

Of Lather's best Art. 

MY best art is, To deliver the Scripture in the simple sense, the same 
doth the deed: therein is life, strength, doctrine, and art ; in the other is 
nothing but foolishness, let it shine how it will. When men will aim at 
that scope, and will make tropes, then we that are Chr ; U have ] os t. 

Muntzer in that manner troped with the third chapter of John, " Un- 
less one be born again of water," &c. and said, Water signifies tribulation ; 
as in that place, "Many waters entered into my soul :" the meaning 
thereof is, That by tribulations we must enter into the kingdom of heaven. 

EEC 



410 BR. LUTHER'S FAMILIAR DISCOURSBS. 

Reflections on Chap. 58.— There are some beautiful allegories in 
Scripture: but great care, however, should be taken in Preachers who are 
fond of accomodating texts, that they first clearly state the literal sense of 
the Passage. 



CHAP. LIX. 

OF THE 

'LEGENDS OF THE SJllMTS 



Of St. Elizabeth. 

ST, ELIZABETH was born Anno Domini, 1207, when Emperor Otho 
and Philip were at debate and tore themselves about the Romish Empire. 
She lived not above four-and-twenty years. After she had been dead five 
years, then she was canonized by Pope Gregory the Ninth,, and pro- 
claimed a saint : she was invoked by many which knew her, and lived in 
her days. 

Ah ! how fast asleep are the Bishops, how negligent were they in per- 
mitting such errors to come into the church. It was a time of God's an- 
ger ; for seeing they forsook the Bible therefore such things were taught : 
but now (by God's grace) we have the Word, and where God's Word is 
pure and unfalsified, there must also be the Holy Ghost. 

Few of the legends are pure ; the legends of the martyrs are least sus- 
pected, as they who proved their faith, and sealed the same with their 
blood. The legends of the Friars, especially of the Hermits, who dwell 
all alone from people, called Anachorites, are abominable ; for they have 
many strange, horrible, and lying miracles and fooleries, touching won- 
derful moderation, chastity, and nurture. I hold much of those saints 
which are not particularly known, which do live after a public way like 
other people, without hypocrisy ; they boast not, neither do they permit 
themselves to be noted. 

Of the Legends of St. Christopher. 
THE legends of St. Christopher is no history ; but the Grecians (as 
wise, learned, and sensible people) feigned the same ; to shew how a true. 
Christian should be, and how it went with him ; namely, a very great, tall 
and strong man, who carried a little child (Jesus) upon his shoulders, 
which was heavy, insomuch as he was constrained to bend and bow under 
him (as the name Christopher, thatbeareth Christ, sheweth) through the 
raging and boisterous sea, the world ; where the waves, the tyrants, beat 
upon and persecute him, would willingly bereave him of body and life, of 
honour and wealth : butheholdeth himself on a great tree as upon a staff; 
that is, on God's Word. On the other side of the sea standeth an old 
Rianwith a lanthoin, in which a candle burnetii, the same are the Pro- 



OF THE LEGENDS OF THE SAINTS. 411 

phels, Afterwards he lifteth himself up, and so arrived safely on the 
shore, where he is secure ; that is, into everlasting- life. But at his side 
he hath a tash, wherein is fish and bread ; to shew, that God hereon earth 
will also nourish and take care for the bodies of his Christians in such 
persecutions, crosses, and misfortunes which they must endure, and will 
not suffer them to die of hunger, as the world willingly would have. It 
is a fair and a Christian-like imagination ; as also that of St. George, for 
George in the Greek tongue is called a builder, that buildeth countries 
and peoples with justice and righteousness, that hindereth and resisteth 
the enemies that intend to assault and hurt them. 

Of the Legends of the Saints. 

IT was one of the devil's proper plagues that we have not so much as 
one legend of the saints pure and true, they are stuffed so full with lies, 
that without heavy labour they cannot be truly corrected. The legend of 
JSt. Katherine is opposite to all Roman histories. For Maxentius was 
drowned in the Tiber at Rome, and never came to Alexandria, but Maxi- 
mus had been there, as we read in Eusebius, since the time of Julius 
Caesar (and long before) there had been no King in Egypt. Doubtless a 
despairing wicked wretch it was, that jeered Christendom with such lies, 
surely he sitteth deep in hell. Such fopperies did we believe in Pope- 
dom, but we understand them not, therefore let us give God thanks, that 
we are freed and delivered from the same, and let us pray, that one day 
or other we be not forced to believe such, yea, more ungodly things, 



Reflections on Chap. 59 — What a privilege to have the sure word 
of prophecy, as a light which shineih ia a dark place, whereunio we do 
well if we take heed. 



CH.4F LX. 



OF 

SPIRITUAL AMD CMUE€H IAVINGS$ 



Luther's Discourse of Spiritual or Church-livings. 

MYadvice is that the bishoprics of the Protestant Bishops may be per- 
mitted to remain to the profit and use of poor students and for the schools ; 
and when a Bishop, a dean, or Provost cannot, or will not preach him- 
self, then he shall at his own charge maintain other students and scholars 

E e e 2 



412 dr. luther's familiar discourses. 

which are fitted thereunto, and permit them to study and to preach. But 
when Potentates and Princes rend and tear spiritual livings to themselves 
and will famish poor students and scholars, then the parishes of necessity 
must be devasted, as is done already, for we can get neither Ministers nor 
Deacons. The Pope (although he be our mortal enemy) must maintain 
us, yet against his will, and for which he hath no thanks. 

Of the Robbing of Church-livings. 

I LAMENTING the robbing of Church-livings by great Princes and 
Potentates, said, these times are evil, in that the church is so spoiled and 
robbed, they give nothing, but take and steal ; informer times, Kings and 
Princes, gave liberally and richly to her, but now they rob and devast her. 
The church is more torn and tattered than a begger's cloak ; nothing is 
added to the stipends and wages of the poor servants of the church. 
Those that bestow them to the right and true use, are persecuted ; it 
goeth with them as with St. Lawrence, who against the Emperor's com- 
mand, parted the Church-livings among the poor. 

The spiritual livings in Popedom, are unworthy that Christian use 
should be made thereof, for they are the wages of whores (as the Prophet 
saith) and shall return to whores again as their wages, The Pope is 
fooled in that he sufiereth the Emperor and other Princes to take posses- 
sion of spiritual livings, he hopeth thereby to preserve his authority and 
power by them. For that cause, he wrote also to Henry King of Eng- 
land, that he would be content that the King took possession of spiritual 
livings, so far as that he (the Pope) might but be acknowledged by the 
King to be the chief Bishop. For the Pope thinketh thus, I must now 
in these times of trouble and danger court the beast; I must yield in 
some things, &c. Therefore 1 rejoice, that I have lived to see the Pope 
humbled, he is now constrained to suffer his patrons, his protectors, and 
defenders, to take possession of Church-livings, only thereby to preserve 
his power and authority, but so long as God's Word standeth, so long 
will the Pope stand like a tottering wall, until he be quite overthrown. 
But how will it be with the monasteries and churches which are fallen 
down, decayed, and destroyed ? They shall never be erected, and the 
prophecy is now fulfilled, Revalations, xvii. That Kings shall hate the 
whore, and shall make her desolate and naked, &c. Popedom hath been 
and will be a prey. Twelve years since, the Pope suffered one Prince to 
take possession of divers bishoprics, who were constrained to redeem 
themselves. But afterwards at the Imperial Diet at Augsburg, that 
Prince was compelled to restore them ; but now the Pope giveth him leave 
again ; the same Prince and his retinue may well forsake the Gospel, 
seeing the Pope yieldeth and appointeth so much unto him. It is now 
a very strange time, of which we little thought twenty years past, for the 
Pope, that grizly idol, of whom all people stood in fear, must now permit 
Princes to contemn and scorn him, which the Emperor dared not to have 
done thirty years past, no not with one word to have touched him. To 
conclude, the Papists do intend very wicked practices ; God resist them ; 
let us but only diligently pray, and remain by Christ and his Word, which 
is pure. 

Whereto Spiritual Livings might well be used 

A POOR student may well have spiritual livings to maintain his study- 
ing, only that he bind not himself with ungodly and unchristianlike vows, 
nor ronsenteth to have communion with the errors of the Papists. Ah, that 
we might enjoy but only the seventh part of the gown (the livings of the 



OF SPIRITUAL AND CHURCH LIVINGS. 413 

church) to maintain poor students. I am sorry that our Princes have 
such desire to bishoprics, for I fear tlw;y will be their bane, and that 
therewith they will lose what is their own. 

When at the Imperial Diet it was handled, that the monasteries should 
be surrendered up to the Emperor, that he might billet his captains there 
in; then 1 myself advised, and still will advise, that all the monasteries 
rather should be pulled down and destroyed, for who will suffer an Impe- 
rial captain in his country ? This is merely the stratagem of the Bishop 
ofMentz, those fellows fain would have kept the upper hand over the 
monasteries, as the Pope in Italy hath devoured all the monasteries and 
abbies. 

Of the Expounding of that Sentence : The Mother-church hath brought 
forth Riches, and afterwards the Daughter hath destroyed the 

Mother. 

THIS sentence is true; for although the church hath made riches and 
wealth, yet such make use thereof as are unworthy : touching- this we 
have a fair example in the tribulations and temptations of the Lord 
Christ, Matt. iv. First, the church is plagued with hunger, with poverty, 
&c. As under the Roman Emperor ; Secondly, she is vexed with heresies, 
for the devil did not lead our Lord Christ into the temple, but upon a 
pinnacle of the temple, that is, over the Holy Scriptures ; Thirdly, she 
is tormented by riches and power, the same is affected among the Popes, 
where they only feed, swill, and work all manner of viilany, and withal 
they forget the Bible and Holy Scripture. 

That spiritual Livings ought to be employed towards the maintaining 

of the Pulpit. 

CHRISTIANUS, King of Denmark wrote lately unto me, that he had 
displaced all the Popish Bishops in his Kingdom, and in their stead had 
ordained Superintendants, Doctors, and Christian-like Ministers ?nd 
Teachers, and had appointed competent stipends for them, wherein bis 
Majesty desired my further advice and counsel. But the King had put 
one article into the draught; namely, that all the income, rents, and tri- 
butes of the bishoprics, should be brought under the Crown. 

I wrote again to his Majesty that, it savours ill, for a man to seek 
his own interest, and that I feared the Crown might be removed too far 
from the poor Ministers, so that they might be constrained to suffer 
hunger. 



Reflections on Chap. GO. — The best living for God's Ministers is 
faith in Christ, and humble dependance on his Providence, to be able to 
say with Paul. " To me to live is Christ, and to die is gain.'* 



414 DR. LUTHER'S FAMILIAR DISCOURSES. 



CHAP- LXI." 



O F W A II S. 



That through Treachery much is achieved in Wars. 
AMONG all the strong- cities which I have seen, I must give Bruns- 
wick the praise, which in a sort is invincible, yet nevertheless no city is 
so strong, but if an ass loaden with money can but make way thereinto, it 
may be won, meaning through treachery. I hear say that the French 
King spendeth as much npon intelligence, as upon the whole army besides, 
and hath achieved and gained much by treachery ; for a few years past, 
having wars against Pope Julius, and the Venetians, he put to flight and 
routed twenty thousand of the Pope's army, with four thousand men ; 
the same was done by treachery. But victories, fortune and good designs 
in war, are given by God, as we find in Hannibal, that most famous 
captain : he tugged the Romans thoroughly, he hunted them out of 
Africa, Sicilia, Spain, France, and almost out of all Italy. I am per- 
suaded he was a surpassing valiant man, if he had had a scribe to have 
wrote the history of his wars ; then, doubtless, we should have under- 
stood many great and glorious actions of him. 

Of faithless Dealings among great Princes, and of the Wars against 
Mi I lain, and of the manly Actions of the German Soldiers. 
EMPEROR MAXIMILIAN, and King Lodowick of France made a 
league, wherein they willingly would have had the Pope ; now as he 
consented thereunto, and for confirmation of the same, each one apart 
took the sacrament, then the Pope soon after brake the league, and joined 
with the Venetians. When the Emperor was informed thereof, he said, 
We three, who are held to he the heads of Christendom, are the most 
despairing and perjured villains under the Sun ; we are become faithless, 
uot only one towards another, but also towards God. On Easter-day fol- 
lowing, the Pope was beaten, overcome and humbled by the French, but 
afterwards, he sent secretly the Cardinal, Matthias Long (now Bishop of 
Salizburg) to the Emperor, who made them at an union agdn against 
the French, insomuch that the French King lost Miilain through the 
Switzers. About this bride Miilain (which yieldeth yearly ten hundred 
thousand of florins) such shedding of blood hath risen, and continueth to 
this clay, as is beyond man's cogitation ; for she is very rich, and a key 
to Italy ; the French King desired this city again of the Emperor Charles, 
promised to pay him a yearly tribute ; but the Emperor intended to give 
ihe same to the middle son, not the Dauphin, or eldest, nor the youngest, 



OF WAR. 415 

yet so that it should not be an inheritance : from hence the war proceeded. 
And sn long- as the French King had Germans with him, so long- he held 
the victory and the field ; for High Germany yieideth the best and most 
trusty soldiers who are content with their wages, and do defend the people : 
they are not like the Spaniards that take away money, wealth, wife and 
children, with great infidelity and inchastity ; they will be host in the 
house, and have the keys at their girdles, will cleanse chests and trunks, 
will use women and maidens according' to their wilful pleasure, &c. There- 
fore nobody desires their protection, From hence Anthony de Leva (a 
Spaniard born, and the chiefest eaptaiu about the Emperor) at his last 
end admonished the Emperor to make much of the German soldiers, and 
in any case not to lose their good affections, for they held together as one 
man. 

That War is God's greatest punishment. 

THE Papists have wars in their minds against Germany. I believe 
not that our posterity shall enjoy peace, God turn his anger graciously 
from us ; for war is one of the greatest punishments ; as that which de- 
vasteth and taketh away religion a temporal and domestic government, it 
layeth all in the dust : dearth and pestilence are fox-tails, yet nothing in 
comparison of war. Pestilence is the most gracious and easiest punish- 
ment : therefore David among the three punishments made choice of 
pestilence. 

The year that the Princes of the Empire were assembled at Frankfort, 
I said, There is no hope of peace, seeing the Papists thus rage and swell ; 
they surpass us far in riches, in number,, and in power; but it is not goocl 
to war against God, for he hath this privilege and advantage, that with a 
few he can defeat a multitude, and make thein faint aud full of fear. How 
many examples in Holy Scripture do witness tue same. Ah ! that we 
were not so evil ; we have, God be praised, a just cause ; but alas ! we 
are unthankful and wicked, insomuch that God will visit, and punish the 
good with the bad. 

Of Neivsfrom Frankfort. 

ANNO 1539, the lOth of April, I received letters from Frankfort, 
signifying, that the state of peace stood very doubtful; for the adversaries 
made very crafty, deceitful, and unequal propositions, as if they jeered 
those of our part. The Emperor's Legate also undertook to treat further 
in the business than he had commission to do ; but our people were of 
good spirits, whether it would end in peace or war. Then said I, These 
letters must not be read grammatically, we must understand them much 
otherwise than the words do sound, for they eclipse the consequence ; we 
have no hopes of peace with these adversaries. 

Of Julius Cessans Battles. 

JULIUS CiESAR. fought two-and-fifty battles in person ; in the same 
were destroyed above eleven hundred thousand men. That army which is 
furnished with a just cause, and then giveth a valiant onset when they join 
in battle, the same party surely hath the advantage. 

When the cause is not good, then a man is ashamed to defend him- 
self ; I make no doubt there will be a lusty threshing between them ; they 
are devilish brains, aud have been spinning thereon a long time. The 
prayers of good Christians will much avail, as David saith, « But I pray- 
ed," &c. Let us but only pray for this alarm will not be stilled and smo- 
thered with weapons, nor with human strength and wisdom, but only with 
prayer. This alarm already is known at Rome..; the Pope will write there- 



410 DR. LUTHER'S FAMILIAR DISCOURSES. 

of to the Emperor, will salute him and make him highly jocund thereat; 
the King of England will also have notice thereof; in the French Court 
likewise they will discourse of it, how, and in what manner, the House of 
Saxon falleth of itself, and spoil one another, &c. The devil will not be 
idle, he hath carried the news long since to Rome : the Papists will jeer 
thereat, they will say, Behold these are our Gospellers, these are the good 
/ruits of their doctrine, &c. There will be a tumult and shaking of the 
church, but God will well preserve her. 



Reflections on Chap. 61 — The evils of war are great, frequently 
ruins whole countries, always deprives families of the peace and comfort 
of their friends and relations. Sin is the cause of war, but Christians have 
to war a good warfare against powerful enemies, the world, the flesh and 
the devil, therefore we must put on the whole armour of God that we may 
be able to stand. 



CHAP. LXll. 

OF 

Jbuqpauetfmg wmtlfkt 

CAPT4IIS AIB CHAMPIONS. 



Luther's Discourse of warlike Captains and Champions, 

ANDREW DE DOR1A, one of the chief captains and commanders 
under Emperor Charles, being surrounded by the Turks, was forced with 
a small number of soldiers to break through tfie whole Turkish camp and 
army, and flew into Italy, where he strengthened himself, returned, and 
once again brake through them, and encamped himself in the place where 
he lay before. Truly it was a valiant act, and work of a great champion, 
in that sort twice to break through so mighty an enemy and army. 

Of Tamerlane. 

TAMERLANE King of the Tartarians, beat the Turks with two hun- 
dred thousand men, took the Turkish Emperor captive, set him like a 
bird in an iron cage, and carried him about therein for a scornful specta- 
cle. When he laid siege to a city or fort, he first erected a white flag, 
thereby offering to them peace ; the second time a red, to signify blood ; 
thirdly he shewed them a black ensigo, denoting devastation and des- 



OF SURPASSING WARLIKE CAPTAINS AND CHAMPIONS, 417 

siruction. He was a great tyrant : he boasted that he was God's burning 
wrath, and the devaster of the world. 

Of Alexander the Great. 

THE like brave champion was King Alexander, who lived a short time, 
and in the space of twelve years brought under his power almost the 
whole world. Julius Caesar intended to imitate him, but he was only his 
ape ; for he confused and destroyed the government, and the public good ; 
one sword oftentimes keepeth another in the sheath. 

When Darius King of Persia propounded peace to Alexander, he re- 
fused to accept thereof , then Parmenius his chief counsellor, said, If I 
were Alexander, so would I accept of it, whereupon Alexander said, If I 
were Parmenius, so would I do it : as if he had said, Thou art net the man 
that I am. 

That great Champions are God's Gifts. 

GREAT people and champions are special gifts of God, whom he giv- 
eth and preserveth ; they carry their their business and achieve great 
acts, not with vain imaginations, cold and sleepy cogitations, but are spe- 
cially moved thereunto, and driven on by God, and so do accomplish their 
course and acts; Even so likewise did the Prophets. St. Paul, and other 
excelling people accomplish their actions by God's special grace. The 
Book of Judges also sheweth, how God wrought great matters through 
One single person, and took it; aWay again. The blindness of the Papists 
is the greater, in that they think, this doctrine cometh and is revealed by 
an human creature, as though the Prophet Elias, one single man, did not 
also great things against so many of Baal's Priests : likewise John the 
Baptist being but one man, in a short time overcame the Pharisees with a 
glorious victory. It is not said only one man, but God's man, for a great 
Potentate and champion is not one man, 

That every great Champion is not qualified to be a Monarch, or t» 

rule alone 

I CONTINUING my discourse touching the great virtues and acts of 
ohampions, said, every great champion is not fitted to be a monarch, and 
to govern alone ; for he that is a soldier, looketh but only after victories, 
how he may prevail, and keep the field ; they look not after government, 
how people and country may be well governed. Yet, notwithstanding, 
Scipio, Hannibal, Alexander, Julius and Augustus Caesars, looked also 
upon the government, to the end good rule and discipline might be ob- 
served. 

Of the Office of a great Champion and Soldier. 

A VALIANT and brave soldier, seeketh rather to preserve one citizen 
and man, then to destroy a thousand enemies, as Scipio the Roman Gene- 
ral said, therefore an upright soldier beginneth a war not lightly without 
urgent cause. Upright and true soldiers and captains, make not many 
words, they are discreet, they discourse not much, for they have seen 
people, when they speak, then the deed is therewith* 

Of the Insurrection at Coin, 
COLN is a great City in Germany, bigger than Nuremburg, or Augs- 
burgh. The inhabitants of Coin lately made an insurrection ; they as- 
saulted the cathedral church, hunted out the Priest's whores, and drove 
away abovt two hundred Friars and Nuns, and, as Spalajine writeth, 

FFf 



41 8 »r. luther's familiar discourses. 

they buried the holy relics. I like not such doings in taking such or- 
cible actions in hand, they give therewith a great blow to the Gospel ; 
they give offence to many people, they fish before the net, &c. The 
Prophet Isaiah, and St. Paul do say, I will grind him (the Antichrist) to 
powder with the rod of my mouth, and will slay him with the Spirit of 
my lips, &c. With such weapons we must beat the iPope. Pope- 
dom can by force, neither be destroyed nor preserved, for it is built 
upon lies, therefore such a kingdom must be turned upside down and des- 
troyed with the word of truth. I am an enemy to those that fall in by 
force ; it is said, preach thou, I will give strength, &c. 



Reflections on Chap. 62. — Let us look up to Christ the captain of 
our salvation, to strengthen us that we may be more than conquerort 
through him who hath loved us, and say, " Thanks be to God who givetb 
us the victory, through Jesus Christ our Lord." 



CHAP LXIII* 

OF 

CONSTRAINED BE FENCE* 



Whether we may resist the Emperor. 
TttlS question (whether with God and a safe conscience we may de* 
fend ourselves against the Emperor, if he should take in hand to over- 
come us ?) is to be brought before lawyers, not before divines. If the 
Emperor beginneth a war against us, he intendeth either to destroy the 
office of preaching, and our religion, or else he aimeth it against the po- 
licy and ceconomy, against the temporal government to confuse and dis- 
turb the same. As, then, he is no more to be held for an elected and 
lawful Romish Emperor, but directly for a tyrant. Therefore it is altoge- 
ther needless to demand, whether we may strive for the upright, pure doc- 
trine and religion. We ought and must strive for wife, for children, ser- 
vants, and subjects, yea we are bound to defend them from wrongful 
power. If I live I will write and admonition to all the states of the 
Christian world concerning forced defence, that every one is obliged to 
maintain and defend him and his against wrongful power. First, the 
Emperor is the head in the temporal kingdom and of the body, of which 
body every subject and private person is a piece, and a member, to whom 
the right of a forced defence is permitted, as to a temporal and civil per- 
son, for if he defend not himself, then he is a slayer of his own body. 
Secondly, the Emperor is no monarch nor sole lord in Germany, but the 



OF CONSTRAINED DEFENCE, 419 

Princes Electors, together with the Emperor, are temporal members, 
each of which is charged and commanded to take care of the Empire, to 
further the good thereof, and to resist such as would injure and prejudice 
the same, yet not as the principal head the Emperor. For although the 
Princes Electors are with the Emperor in equal power, yet they are not 
in equal dignity and worth. But the Princes Electors and other Princes 
of the Empire ought to resist the Emperor, if in case he should take any 
thing in hand that might tend to the hurt of the Empire, or against God 
and legal right. Moreover if the Emperor should proceed to depose any 
one of the Princes Electors, then he deposed them all, which neither 
ought nor must be permitted. Wherefore, before we answer, conclusive- 
ly to this question, whether the Emperor may depose the Princes Elec- 
tors, or whether they may depose the Emperor : we must first rightly thus 
distinguish; a Christian carrieth two kinds of persons, namely, a be- 
lieving or a spiritual person, the other a civil or temporal person. The 
believing or spiritual person ought to endure and suffer all things ; he 
neither eateth nor drinketh, he begetteth no children, nor hath no 
ehare and part in and about such temporal doings and actions. 
But the temporal and civil person is subject to temporal rights and laws, 
and is tied to obedience, he must maintain and defend himself and his, 
according as the laws and rights do command. Now if in my presence, a 
wicked wretch should presume to force my wife or my maid, as then truly, 
I would lay aside the spiritual person, and would slay him in the act, or 
call for help. For in absence of the magistrate, and when they may not 
be had, then the law of the nation is in force, which alloweth to call upon 
the neighbour for help, for Christ and the Gospel do not abolish temporal 
rights and ordinances, but they confirm the same. To conclude, foras- 
much as the Emperor is no Monarch, nor governeth alone, but that the 
Princes Electors With him are in equal power, therefore he hath neither 
power nor authority alone to make laws and ordinances, much less hath he 
power, right, or authority to draw the sword, thereby to oversway the sub- 
jects and members of the Empire without the acknowledgment of the law, 
or without the knowledge and consent of the whole Empire. Therefore 
Emperor Otto dealt very wisely in ordaining seven Princes Electors, who 
with and besides the Emperor should rule and govern the Empire, which 
otherwise thus long could not have endured. This politic government (as 
Aristotle writeth) hath many different degrees and points, as, First, Mon- 
archy, when one alone is lord and ruleth, as in France : Secondly, Aris- 
tocracy, when the chiefest and best have the government, who above others 
are endued with understanding, with honours and virtues, as in Germany, 
the Romish Empire, and at Venice, kc. Thirdly, Democracy, when 
many of the common people do govern, as iu Swissia, and in Dittmars. 
Fourthly, Oligarchy, when few in a place have the government, as at Er- 
furt, &c. Lastly, we ought to know, that when the Emperor intendeth to 
make war against us, then he doth it not of and for himself, because of his 
office, but he doth it for the sake of the Pope, to whom he is a sworn leigc- 
man, and undertaketh to maintain and defend the Pope's tyranny and 
abominable idolatry, for the Pope regardeth the Gospel nothing at all. 
Therefore when the Pope raiseth war against the Gospel, then he iutend- 
eth to defend and preserve his authority, power, and tyranny through the 
Emperor. Therefore we ought therein not to be silent nor to sit still. 
But here one may object and say, Although David of God was chosen King, 
and by Samuel was anointed, yet he would not resist King Saul, nor lay 
his hand upon him, therefore neither ought we to resist the Emperor, &c. 
Answer, David at that time had but only a promise of his kiugdoni, he 

F f f 2 



420 DR. LUTHER'S FAMILIAR DISCOURSES. 

had it not in possession, that is, he was as yet not settled therein, he was 
not in the government. But here id this case, we strive not against Saul, 
but against Absolom, against whom David made war, and the rebel by 
Joab was slain. I would willingly dispute touching this case, whether we 
may resist the Emperor or no? And although the lawyers, with their 
temporal and natural rights, do approve thereof, yet by us divines it is a 
question of danger, in regard of these sentences, Matt. v. " Whoso smiteth 
thee on the right cheek, turn to him the other also. And servants be 
subject to your masters with all fear, not only to the good and gentle, but 
also the froward," &c. We must beware that we take nothing in hand 
against God's Word, and afterwards in our consciences be plagued and tor- 
mented in such a dangerous case. But we are sure of this, that these times 
are not like the times of the martyrs, when Dioclesian reigned and tyran- 
nized against the christians ; now there is another manner of kingdom and 
government. The Emperors authority and power, without the sevens 
Princes Electors is of no value.. The lawyers have made the Emperor an 
evil game, he hath parted with the sword, and given us possession of that 
sword, the sword of possession, the Emperor over us hath but only the 
power of petitioning, he must seek and desire it of us when he intendeth to 
punish, for by right he can do nothing alone. If his government were a 
JDioclesian, then we would willingly yield unto him and suffer. I hope 
lhat the Emperor for the Popes's sake will not make war upon us : but if in 
case he should play the part of an Arian, and openly fight against God's 
Word, not like a Christian, but as a heathen, then we ought to give place, 
to depart from him and to suffer. To conclude, I do ungirt the sword from 
the Pope's side, not from the Emperors ; for the Pope ought to be neither 
governor or tyrant. 

Of Luther* $ concluding speech concerning Forced Defence. 

FIRST, Princes are no slaves. 

Secondly, The Emperor ruleth upon certain parts and conditions. 

Thirdly, He is sworn to the Empire, to the Princes Electors, and to 
•ther Princes. 

Fourthly, He hath by oath bound himself unto them, to preserve the 
Empire in its dignity, honour, royalty, and jurisdiction, and to 
defend every person by that which justly and rightly belongeth unto him ; 
therefore it is not to be tolerated that he should bring them into servitude 
and slavery. 

Fifthly, W r e may well use the benefit of the laws. 

Sixthly, He ought to yield to christian's laws and rights. 

Seventhly, Our Princes by oath are bound to the Empire, truly to main- 
tain the privileges and jurisdictions of the same in politic and temporal 
Cases, and not to permit that any thing touching the same be taken and 
drawn away, nor to yield thereunto. 

Eighthly, These cases are among equals where one is neither more nor 
higher than another : therefore if the Emperor with tyranny dealeth con- 
trary to equity and justice, then he maketb, himself equal with others; for 
thereby he layeth aside the person of a governor, and justly loseth his 
right over the subjects, By the nature of relatives; for Princes 
and subjects are equally bound the one to the other, and the Prince is 
obliged to perform what he hath sworn and promised, according to the 
common proverb, Faithful master, faithful servant. 

JNinthly, the laws and rights are above and more than a Prince and ty- 
rant ; for the laws and ordinances are not wavering, but always sure and 
constant : on the contrary, an human creature is of a wavering mind and 



OF THE NOBILITY. 421 

unconstant : he for the most part mindeth and followeth his lusts and 
pleasure, if by the laws he be not restrained ; therefore we are more bound 
to follow the laws and rights, than to follow a tyrant. 

Of Forced Defence. 

IF a robber on the highway should fall upon me, then truly I would bfe 
judge and Prince myself, I would with joy use my sword, because nobody 
were with me that were able to defend me ; I would thereupon take the 
holy sacrament, that I had accomplished a good wodv. But if one fell 
upon me as a preacher for the Gospel's sake, then with folded hands I 
would lift up mine eyes to heaven, and say, My Lord Christ ! here I am, 
I have confessed and preached thee, &c. is now my time expired ? So I 
(commit my spirit into thy hands, and in that way I would die. 



Reflections on Chap. 63.-— Let us true believers, copy after David, 
saying, " My soul wait tliiu only upon God, for my expectation is from 
him ; He only is my rock and my salvation ; He is my defence, I shall 
2iot be moved," Psalm lxii. 4, 6. 



CHAP. LXIV. 



OF THE NOBILITY, 



That Noblemen art Contemners of good Arts. 
NOBLEMJEN conceive themselves to be wise, from whence they con- 
temn God's ministers ; well ! on, God will contemn them again. A noble- 
man thinketh he understandeth the Gospel better than St. Paul. 

That true Noblemen do. carry themselves nobly. 
THE Lord Marshall is a great boaster, who bawleth and crieth with 
high prancing words, whereas great, upright and true noblemen and brave 
captains do carry themselves far otherwise ; they are silent, they neither 
brag nor boast, but make a matter good with the de*d ; as Lord Bernard 
of Mila, who is an excellent man, he hath a lion in his heart, yet never- 
theless he is bashful and modest with words. Our nobility are ashamed 
to study, therefore they are not able to govern ; their greatest diligence 
and study is to ride great palfreys, to feast to play, to hunt, and with 
unnecessary taxations to vex and trouble their subjects. They would wil- 
lingly rule, but they understand not how to govern. 



422 mi. LUTHER'S FAMILIAR DISCOURSES. 

In some measure I have seen the court at Rome, and X find it is the 
king of Satan, who ruleth powerfully ; the Bishop of Mentz is the chiefe&t. 
piece and member of this body, who now is past repentance ; he is ac- 
customed to robbing and murdering ; he dareth to take in hand any 
mischief whatsoever without all fear or shame. 



Reflections on Chap. 64. — Oh that our Nobility may be distin- 
guished as the excellent of the earth, for their piety. 



CHAP. LXV. 



®w ik&m^mm 



Luther's Discourse of Lawyers. 

BEFORE my time, that is, before I wrote against the abominations of 
the Pope, no lawyer knew what was right and just before God ; what 
they have, the same they have of me. Before the world I will permit 
them to have right, but before God they shall be under me. Am I able to 
censure Moses, and to cast him under me : of what value then are the 
lawyers ? I will do the lawyers no harm, I will take but only the little ca- 
techism, and will therewith so bustle amongst them, and make them so 
afraid, that they shall not know where to remain with their laws. I will 
not so much as once touch the Gospel, but will keep that for a stab. If 
the Lawyers will not pray for the remission of sins, nor fall before the 
cross, theu I will make them err and confused, insomuch as they shall not 
know which way to wind themselves. 1 understand not the law, but I am 
a master in those laws that concern the conscience. The Lawyers say, It 
is a dangerous thing to define, to describe, and to shew a thing properly, 
uprightly, and briefly ; but the Divines say, It pertaineth to them to teach 
always that which is sure and certain without doubting ; otherwise, what 
bourse should a poor trembling conscience take, that seeketh peace and 
comfort, if we produced and shewed not unto him a sure and certain doc- 
t- hie out of God's Word, but left a trembling, quaking conscience, han 
iue; between heaven and earth. 



s 



Of Luther's earnest Dispute with the Lawyers* 

TWO Doctors in the Law came to me at W r ittemberg, whom I received 

and saluted in this manner, O ye Canonists ; I could well endure you, if 

ye meddled but only with Imperial, and not with Popish Laws. But ye 

Doctors of both Laws do maintain the Pope and his canons. I would givs 



OF LA.WYER*. 228 

one of my hands, on condilion, that all Papists and Canonists were com- 
compelled to keep the Pope's Laws and Decrees, I would wish thein no 
worse a devil. 

The Bishop of Mentz cannot boast, that with a good conscience he hath 
three Bishoprics; but ye maintain it to be lawful and right. I prove that 
ye Doctors which do meddle with Popish Laws are nothing, for the Pa- 
pistical Laws are nothing : therefore a Doctor in the Popish Laws is no- 
thing ; he is a chimera, a monster, that is a fable, nothing. A Doctor 
in the Imperial Laws is half lame, he hath had a stroke on the one side; 
but the Pope's Laws and Decrees do altogether stink, and smell of ambi- 
tion, of pride, of own profjt, covetousness, superstition, idolatry, tyranny, 
and of such like blasphemies ; for the Pope is but a Doctor of Ceremonies, 
which he only teacheth, and which God hath not commanded, yea he hath 
forbidden human toys. 

That an honest Lawyer is a strange Beast. 

LAWYERS oftentimes are enemies to Christ ; as they used to say, A 
right Lawyer, an evil Christian ; for he applauded the righteousness of 
works, as if we were justified thereby, and saved before God; but if it 
chance that he be enlightened and regenerate, that is, if he be a true 
Christian, then he is like a monster among the Lawyers : he must be a 
beggar, and by other Lawyers be held rebellious. Ye Lawyers take heed 
that ye tread not us Divines under your feet, if ye do, then be assured 
that we will sting your heels. If I intended to study but two years in the 
Laws, I would be better learned therein than Dr. Jeronymus Schurf ; for I 
would discourse touching causes, as in truth they are and ought to be un- 
derstood of themselves either uprightly or unjustly; but he contestelh 
only about words, he goeth not upon the ground to speak of the plain truth 
but he resteth upon a Quos, which he may screw every way: tbey talk 
much, and make many words, but without understanding. Dr. Schurf 
may justly be called Dr. Quos, The doctrine of the Lawyers is nothing 
hut Nisi, that is, unless this or that; Nisi must be in every case : but di- 
vinity goeth not about with Nisi, but it is certain, and hath a constant 
and sure ground which neither faileth nor deceiveth. Lawyers have need 
of the help and assistance of Divines, but we have no need at all of their 
voice and part-taking. 

What Lawyers are* 

A LAWYER is wise according to human wisdom, but a Divine is wise 
according to God's wisdom; Many are more learned than I am, but that 
they should be more learned than I am in God's Word which I preach and 
teach, that is impossible. 

When a Lawyer knows no more than the term of the Law, he is a mere 
ideot. A wise Lawyer saith, If one before a judge be accused, and the 
judge knew that the accused were innocent, and notwithstanding he be 
convicted by witnesses, yet the judge must pronounce the censure accord- 
ing to the testimony of the witnesses, for the Scripture saith, "In the 
mouth of two or three, every witness shall stand ; therefore (say the Law- 
yers) the judge must condemn the innocent, because there are two or three 
witnesses. 

The gross asses know not what the sense of scripture is. What must 
the judge do in this case ; He knoweth the innocency of the accused, 
must he condemn the innocent party upon the evidence of such witnesses 
against his own conscience ? In this case the werldly-wise Lawyers give 
comfort to the judge in this manner, and do say, Forasmuch as thou judge 



424 I>R. LUTHER'S FAMILIAR DISCOURSES. 

knovvest wrong to be done to the accused, the same thou knowesf as a 
private person, not as a judge, who must pronounce according to the evi- 
dence and proof. Moreover it concerneth thee (as a judge) nothing at all, 
thou art not called to be a witness, &c. And they cheer up, and comfort 
also the accused in this sort, Forasmuch as thou knowest thou receivest 
wrong, so yield thyself with patience to the seat of justice, and suffer wrong, 
&c. But were I the judge in such a case, so would I open my mouth, yea, 
would cry out, and say, I bear witness that this person is innocent, and 
although ten thousand witnesses should arise against him, yet I know 
his innocency for certain, therefore I neither can nor will condemn him. 
Then cometh the Lawyer again with his profound wisdom, and saith-, 
Thou (judge) doest herein against the Emperor's Laws, &c. I answer 
that Lawyer, and say, away with such a Law which doeth a man open 
wrong. But saith the Lawyer there are so many witnesses against him* 
Answer. How many false witnesses have been from the beginning of the 
world ? Christ by false witness was slain ; Stephen was stoned, &c. Wit- 
nesses may be false and suborned, and with money may be corrupted ; 
many examples are extant, that false witnesses have risen, &c. To con- 
clude, the Lawyers have no consciences ; a Lawyer will take ten dollars, 
and serve in an evil cause under colour of right, therewith they trim the 
same ; the Lawyers make their clients noses of wax though the cause be 
lost, yet they have deserved the money. 

This I sf>eak to you young fellows that intend to be Lawyers, not to 
discourage and affright you, but to admonish you that ye would deal 
justly, and be honest and upright Lawyers ; follow not your preceptors in 
abuses and evil points ; flatter not in wrongful causes, as if a man could 
not be a Lawyer except he practised such evil customs. God hath not 
given Laws for that end, to make out of right wrong, and out of wrong 
light, as the unchristian-like Lawyers do, which study in Law only for 
the sake of gain and profit. Let not this dismay you, but study diligently. 

Fall hf ul Admonitions and Warnings, especially to the lawyers, and 
how they may study well and happily. 

THE Lawyers are sorely vexed at me because I preach so harshly 
against them, but what shall I do ? I as a Preacher, must reprove what 
is wrong and evil, under the loss of my soul and salvation (as God ear- 
nestly commandeth in the Prophet Ezekiel), I must give an account for 
thee, and if by reason of thy vices and sins I reprove thee, wilt thou then 
be angry with me ? If I reproved thee (as Martin Luther), then thou 
needest not to regard me, but forasmuch as I do it, as a servant of Christ, 
and speak unto thee by God's command, thou oughtest justly to hearken 
unto me ; for if thou repentest not, nor amendest thyself, thou shalt ever-* 
lastingly be damned ; but I, when I have declared thy sins and reproved 
thee, shall be excused. If I were not constrained to give an account for 
thy soul, believe me I would leave thee unreproved ; moreover in any 
case I truly admonish you, that ye take heed of the Pope (the Antichrist) 
for many are still found in every place, that hold his filth and stink for 
holy relic ; therefore ye Lawyers ought to bless yourselves from him, and 
be obedient to Christ ; him only we ought to hear. 

Of a strange Case. 

ANNO 154G, A case in Law was related to Luther ; namely that a 

miller had an ass which ran out ©f his yard and came to the river side, 

where he went into a fisher's boat that stood in the river, and would 

driak thereout. But as the boat was not tied fast by the fisher, it swa» 



OF SCHOOLS AND UNIVERSITIES 42£ 

away with the ass ; insomuch that the miller lost his ass, and the fisher 
-his boat. The miller thereupon complained of the fisher, in that he neg- 
lected to tie his boat fast : again, the fisher accused the miller for not 
keeping his ass at home, and therefore desired satisfaction for his? boat : 
Now it is a query what the law is ? Took the ass the boat away, or the boat 
the ass ? Whereupon I said, ihese are called cases in law: they both 
were in an error; the fisher, in that he tied not fast his boat ; the miller 
in not keeping' his ass at home. 



Reflections on Chap. 65. — There is one golden rule which would 
be a good guide to the Lawyers, in every case, to do to others, as they 
would be done by. 



CHAP. xxvi. 

OF 

SCHOOLS ANB UN1¥JE1BSITII]ES 8 



From whence Preachers and Ministers must be had. 

SCHOOLS must yield preachers and ministers ; but what cometh to 
cathedrals and vicarages, the same is lazy stuff in Popedom, and doeth no 
good. Preachers and ministers must edify and preserve the church. 
•Schools and ministers are better than the councils ; therefore in my little 
book De Conciliis, I have preferred them before and above the councils, 
which will sorely vex the Papists. 

The youth have now good and convenient times to study; for every arfc 
is taught fine, orderly, and uprightly, insomuch as they may soon and 
easily comprehend the same, except they be blockheads. Neither are the 
boys now held so strict and harshly as in former times, so that they were 
called martyrs of the schools; especially, they were plagued with the 
Lupas, with Casualibus, and with Temporalis^ which were altogether 
unprofitable, very irksome and unpleasing, wherewith they consumed 
time, and spoiled many a fine and expert brain. 

Of the University at Paris. 

PARIS in France is the most famous and surpassing school, wherein 
are above twenty thousand students. The divines have the most pleasant 
place in the city, a particular street, at both ends are strong gates, called 

Geg 



42(5 mt. luther's familiar discourses. 

the Sorbona; named, as I take it, of the Sorbis apples that grew on the 
dead sea, which on the outside are very fair to behold, but within they 
are full of ashes. Even so is the University at Paris, where a multitude 
of scholars are, but she is the mother of many errors. When they dis- 
pute, then they cry confusedly among" themselves like drunken country 
clowns at a May-game, Latin, Italian, and French, one through another. 
Afterwards they stamp with their feet, to the end silence may be kept. 
No man may be made a Doctor in Divinity except he hath studied ten 
years in their unprofitable sophistry, The respondent mu9t sit a whole 
day, from six in the morning until six at night, and attend the disputation ; 
must answer every one. When they publicly promoted Doctors of Divi- 
nity at Burgis in France, they gave to each of them a fish angle, therewith 
to catch people, I believe that universities and schools were first founded 
by the Saracens ; as, at Alkair was a famous school ; afterwards our 
Emperors, Potentates, and Princes, followed them therein ; the monas- 
teries are the ancient schools. 

Of the University at Wittemberg. 

AH, how bitter an enemy is the devil to our church and school here at 
Wittemberg, which in particular he opposeth more than the rest, tyranny 
and heresy do increase and get the upper hand by force, in that every 
member of the church are against one another, yea also we, which are a 
piece of the heart, do vex and plague one another among ourselves. I am 
verily persuaded, that many wicked wretched spies are here, which do 
watch over hs with an evil eye, and are glad, when discord and offences 
do arise among us, therefore we ought diligently to watch and pray, it is 
high time, pray, pray. This school is a foundation and ground of pure 
religion, therefore she ought justly to be preserved and maintained with 
lectures, and with stipends agaiast the raging and swelling of Satan. 
Ann© 1589, an Italian of Senis dined with me discoursed much with 
me, and remained there certain weeks ; he came to Wittemberg on pur- 
pose to inform himself, whether such filthy and wicked things were done 
and committed by us, as v. as divulged and reported about. I said 
unto him, We entertain you willingly, for we deal openly and shun not 
the light. 

Of Luther^s earnest Discourse touching the Authority of the University 

at Wittemberg. 

WHOSO after my death shall contemn the authority of this school here 
at Wittemberg, if itremaiueth as it is now, both church and school, the 
same is as heretic and a perverted creature : for in this school God first 
revealed and purified his Word. This school and city, both in doctrine 
and manner of life, may justly be compared with all others, nevertheless 
we are not altogether complete, but are still faulty in our kind of living. 
The highest and chiefest divines in the whole empire do hold and join 
with us, as Ainsdorf, Brentius and Rhegius, they all desire our friendship, 
and salute us with their loving and learned letters. Few years past no- 
thing was of any value, but the Pope. The churches mourned, cried, 
and sighed ; these awaked our Lord God in heaven, as in the Psalm God 
saith, " For the trouble of the needy and the groans of the poor, I will 
now arise." Our nobility do now exhaust people and countries with usury, 
insomuch that many poor people are constrained to starve for want of 
food, and as the cry goeth, I would willingly take a wife, if I knew but 
how to maiatain her, bo that a forced Celibacy i simjje, life, will hereout 



©P SCHOOLS AND UNIVERSITIES. 427 

•nsue. This is not good ; these wicked courses, will cause the poor to 
cry and sigh, will rouse up and awaken God and the heavenly Host, 
wherefore I say, Germany take heed. I oft make my account, and al- 
ways find, that I come nearer and nearer to forty years, then I think with 
myself, now cometh an alteration, for St. Paul preached not above forty 
years; likewise also, St. Austin; and always, when forty years wer« 
expired, wherein Cod's Word was purely preached, then it ceased and 
great calamily ensued thereupon. 

What Dialectica is. 

DIALECTICA is an high art, it speaketh simply, upright and plainly, 
as when I say, Give me to drink. But Rhetoric adorneth it, and saith, 
Give me of the acceptable juice in th% cellar, which finely frotheth and 
maketh people merry. Dialectic is, when one decbreth a thing dis- 
tinctly and significantly with short words, But Rhetoric consisteth in 
counselling and advising, persuading, and dissuading, she hath her places 
and fountain head from whence a thing is taken ; as, this is good, honest, 
profitable, easy, necessary, &c. These two arts St. Paul fastened briefly 
and taught where he saith, Tit. i. " That he may be able by sound doc- 
trine, both to exhort and to convince the gainsayers." Therefore when I 
should teach a farmer concerning the tilling of his land, then I define and 
describe briefly and plainly his kind of life, his housekeeping, fruits, pro- 
fits, and what belongeth to the being of his life, Logically ; but if 1 in- 
tended to admonish him according to Rhetoric, then I must counsel and 
advise him, and must begin to extol and praise his kind of life in this 
manner : namely, that it is the most quiet, the richest, securest, and 
most delightful kind of life, &c. Again, if I intend to chide or to find 
fault, then I must shew and highly blame his misconduct, evil impedi- 
ments, failings, gross ignorance, and such like defects which are in the 
state of farmers. Philip Melancthon hath illustrated and declared good 
arts, he teacheth them in such sort, that the arts teach not him, but he 
the arts ; I bring my arts into books, I take them uot out of books. 
Dialectica is a profitable and necessary art, which justly ought to be 
studied and learned ; it sheweth how we ought to speak orderly and up- 
rightly in causes, what we should acknowledge, judge, and censure to b@ 
right or wrong : as if I intended to maintain this proposition, Faith only 
justifieth and saveth : herein I must proceed Logically according as that 
art teacheth and sheweth ; namely, that no man is justified before God 
through the Law, or good works, for no man keepeth nor accomplished! 
the Law, therefore faith justifieth which dependeth on God's promise, 
and taketh hold thereof, and which God giveth and offereth for nothing, 
but merely out of grace, without all merits and deserts, for Christ's sake, 
his loving Son ; this faith, which the Holy Ghost alone worketh through 
the Word, justifieth and saveth, and maketh a joyful conscience. This 
justification is most sure and certain. 



Reflections on Chap. 0(>. — Human learning is very useful and 
profitable to those who are favoured with its advantages, in many senses ; 
But where it is misplaced or exalted too highly, it is injurious and hurtful, 
especially in matters of religion. The apostle Paul esteems nothing so 
much as the knowledge of Christ, for whom he suffered the loss of all 
things. Phil, iii, 8, 



428 »R. luther's familiar discourses, 



CHAP. LXVII. 



<&& sfefgr -a. a ■■.©* 



Luther'' s Discourse of Music. 
MUSIC is one of the fairest and most glorious gifts of God, to which 
Satan is a bitter enemy, therewith many tribulations and evil cogitations 
are hunted away. It is one of the best arts, the notes give life to the text • 
it expelleth melancholy, as we see on King Saul. Kings and Princes 
ought to preserve and maintain music, for great Potentates and Rulers 
ought to protect good and liberal arts and laws ; and although private 
people have desire thereunto and love the same, yet their ability cannot 
preserve and maintain it. We read in the Bible, that the good and godly 
Kings maintained and paid singers. Music is the best solace for a sad and 
sorrowful mind, through which the heart is refreshed and settled again in 
peace, as is said by Virgil, Sing thou the notes, and I will sing the text. 
Music is an half dicipline and school-mistress, that maketh people more 
gentle and meek, more modest and understanding. The base and evil 
fiddlers and minstrels serve thereto, so that we see and hear, how fine an 
art music is ; for white can never be better known, than when black is 
held against it. Anno 1538, the 17th of December, I invited the singers 
and musicians to a supper, where they sung fair and sweet mute tee : then 
I said with admiration, Seeing our Lord God in this life scattereth 
abroad and presenteth unto us such precions gifts, what then will be done 
in the life everlasting, when every thing shall be complete* and in the most 
delightful manner ; here is only the beginning. I always loved music ; 
whoso hath skill in this art, the same is of good kind, fitted for all things. 
We must of necessity maintain music in shcols ; a school-master ought to 
have skill in music, otherwise I would not regard him ; neither should 
we o-dain young fellows to the office of preaching, except they have been 
well exercised and practised in the school of music. Music is a fair gift of 
God, and near allied to divinity : I would not for a great matter be desti- 
tute of the small skill in music which I have. The youth ought to be 
brought up and accustomed to this art, for it maketh fine and expert 
people. 

Of Singing. 
SINGING is the best art and practice : it hath nothing to do with the 
affairs of this world, it is not for the law ; neither are singers full of cares, 



OF LANGUAGES. 42$ 

ibut merry, they drive away sorrow and cares with singing 1 , 1 am glad that 
God hath bereaved the country clowns; of such a great gift and comfort, in 
that they neither hear nor regard music. 

Of David's Music. 

I, upon a time, bade my Harper play such a lesson as David played. I 
am persuaded (said I) if David now arose from the dead, he would much 
admire how this art of music is come to such great perfection. She never 
came higher than she is now. How is it that in carnal things, we have 
so many fine poems and verses, but in spiritual things we have such 
cold and rotten compositions ? and I rehearsed some German songs. I 
hold this to be the cause, as St. Paul saitb, ii 1 see another law in my 
members." 

Whoso contemneth music (as all seducers do), with them I am not con- 
tent; next unto Divinity I give the place aud highest honour to Music. 
For thereby all anger is forgotten, the devil is driven away : inchastity, 
pride, and other blasphemies by music are expelled. We also see how 
David, and all the Saints brought their divine cogitations, contempla- 
tions, their rhymes and songs into verse. In the time of peace music 
reigns. 



Reflections on Chap. G7.— -Music is of a very ancient origin. 
Tubal a descendant of Cain, long before the flood, taught men to play on 
the harp and organ. David himself was an excellent musician and it 
seems had plenty of singing men and singing women in his court. 1 8am. 
xvi. 2 Sam. vi, 19, 21. Aud true Christians delight in the melody of the 
heart to the Lord, in these latter days, and frequently anticipate the day, 
when they shall unite with the heavenly choir of Angels and Saints in 
eternal Hallelujahs to God and. the Lamb. 



CHAP. LXV111. 



OF L JLJfG UJl G E S e 



Luther's Discourse of Languages. 
THE wisdom of the Grecians, in comparison of the widom of the Jews, 
is altogether beastial, for without God no true understanding nor wisdom 
can be. The wisdom of the Grecians consisteth in an external virtuous 
and civil couver ation ; but the end of the wisdom of the Jews (such as are 
upright and godly) is to fear God, and to trust in him. The wisdom of 
the world is the wisdom of the Grecians : hence Daniel nameth the king- 



430 dr. luther's familiar discourse. 

doms of the world (according to their kind) ignorant beasts. The Gre- 
cians have good and pleasing words, but not sentences ; their language is 
amiable, and of a courteous kind, but not rich. The Hebrew tongue 
above other languages, is very plain, but withal it is majestical and glo- 
rious : it containeth much in few and simple words, and therein surpass- 
eth all other languages. The Hebrew tongue is the best and richest in 
words ; it is a pure language, which neither beggeth nor borroweth of 
others. She hath her own proper colour ; Greek, Latin, and the German 
tongue do beg of others ; as they have many Composite that is, words set 
together, or compounded words : as for example, where the Germans have 
one single, or simple word, so have they at the least twenty compounded 
words issuing thereout, as Lauffen (in English, to run) they have, be~ 
lavffen, inlavffen> ablauffen, weglauffen, umblavffen, entlmtffei &c. 
But the Hebrew hath no compounded, but a proper word for the same; 
the Hebrew tongue, after the Babylonian captivity, fell away in such sort, 
that never since it could again be brought to perfection^ but for the most 
part they speak the Chaldean language, yet corrupted, mingled, and un~ 
pure, as the Walloons speak Latin. Languages of themselves make not a 
divine, they are only helps unto him ; for when one intendeth to speak of 
a thing he ought to know and understand the business before. For my 
part, 1 use the common German tongue, to the end both high and low 
country people may understand me ; I speak according to the Saxonian 
chancery, which is imitated in the Courts of all German Princes, insomuch 
that it is the General German language. Maximilian the Emperor and 
Frederic Prince Elector of Saxony, drew the German tongne into the Ro- 
man Empire. 1 learned more Hebrew when* in reading, I compared one 
place and sentence with another, than when I directed the same upon and 
towards the grammar. If I were young, I would contrive a way and 
means for the perfect learning of the Hebrew tongue, which is both glo- 
rious and profitable, and without which the Holy Scriptures cannot rightly 
be understood ? for although the New Testament be written in Greek, yet 
it is full of the Hebrew kind of speaking, from whence it is truly said, 
The Hebrews drink out of the fountain, but the Grecians out of the springs 
that flow from the fountain : the Latins out of the pits. I am no Hebraist 
according to the grammar rules, for I permit not myself to be tied, but go 
freely through. Although one have the gift of languages and understand- 
eth them, yet he cannot so soon bring one into another well to translate 
them. To translate is the special gift and grace of God. The seventy 
Grecian interpreters that translated the Hebrew Bible into Greek, were 
unexperienced and unpractised in the Hebrew language ; their transla- 
tions are very doltish and impertinent, for they contemned the letters, the 
words, and manner of speaking, insomuch that the translation and inter- 
pretation of Hieronymus is to be preferred before them ; yet nevertheless 
whoso nick-nameth Hieronimus, and calleth him an Hebrew, the same 
doth him much wrong. I am persuaded that if Moses and the Prophets 
should now rise again, they would not understand their own words and 
language, as now the same are screwed. Even so the Latin tongue was 
spoiled by the Goths, insomuch that Cicero, and others who lived in their 
times, weuld not understand their own mother tongue, if now they were 
alive. Lyra above all others was the best Hebraist, and a diligent trans- 
lator of the Old and New Testaments. He that will study in the Hebrew 
tongue, let him take the purest and best Grammarians, as, David Kimchi 
and Moses Kunckey which are the best and purest afterwards let him 
read Moses, in regard he speaketh altogether properly concerning 
things ; then let him read also the Psalter and the Proverbs of Solomon ; 



OF ASTRONOMY AND ASTROLOGY. 431 

and at last, let him read the Prophets, who use many coloured speeches 
and words. 

That the Tongue is the Instrument of speaking. 
THE tongue of maa is a wonderful work and creation of God, which 
is able to shew the words significantly, distinct and apprehensively. 
Every country hath its particular kind of language and speaking; the 
Grecians pronounce the letter R only in the throat, with an II ; insomuch 
as it was a very difficult and hard matter for Demosthenes, the most 
eloquent speaker in the Greek tongue, to pronounce this R without 
rattling in the throat, yet at last practice overcame nature, so that he was 
able to pronounce it plainly. 



Reflections on Chap, 68. — It is a peculiar blessing to the nations 
of the Earth that God has inclined the hearts of Kings, and Princes, 
JNobles, and Clergy, to unite their prayers and property to propagate the 
Bible into all languages, we may assuredly say this is the Lords doings, 
and it is marvellous in our eyes. 



CHAP LXIX. 

OF 

ASTRONOMY ANB ASTMOLOG Y- 



Luther's Discourse of Astronomy and Astrology. 

ASTRONOMY, and to know the causes of heaven, is the most ancient 
art; especially it was very common among the Hebrews, for they diligent- 
ly regarded the course of heaven, &<* God said to Abraham, " Behold 
the heavens ; canst thou number the stars ?" &c. Heaven's motions are 
threefold ; the first is, primary movements, that the whole firmament 
moveth so swiftly, insomuch as even this moment it runneth certain tliou-. 
sands of leagues, which, doubtless, is wrought by some angel. It is won- 
derful that so great a vault or building should run and go about in so short 
a time. If the sun and stars were composed of iron, steel, silver, or gold, 
they must needs soon and suddenly melt in so swift a course, for one star 
is greater than the whole earth, and yet they are innumerable. The second 
motion is, of the planets, which ha^e their particular and proper motions. 
The third is, a quaking or a trembling motion {as they call it) trembling 
which is lately thought of, the same is merely, uncertain. I applaud As- 
tronomy, and Astrology, which consist in demonstrations, or in sure 
proofs/ As touching astrology, I hold nothing at. all. thereof. 



432 »a. luther's familiar discourses. 

How far we ought to allow of Astrology. 

ASTRONOMY dealeth with the matter, and with what is general ; nofr 
with the matter, nor what is particular, how it will weather, &c. God 
himself shall and will be alone the Master and Creator; he will be only 
Lord and Governor, although he hath ordained the stars to be signs. And 
so long as astronomy remaineth in her circle whereunto God hath ordained 
her, so is she a fair gift of God : but when she will step out of her bounds, 
that is, when she will prophesy, and speak of future things, how it will go 
with one. or what fortune and misfortune one shall have (as the Astrologers 
use to say), as then she is not to be justified. But Palmestry, that is, to 
look in one's hands, and to tell what shall happen, we ought utterly to 
reject. 

Concluding Arguments against Astrology, 

FIRST, that doctrine which dealeth and handleth a matter is uncer- 
tain ; for a matter is without shape and form, without any quality and 
fitness ; the doctrine of the astrologers and star-peepers dealeth and hand- 
leth touching 1 matters, therefore astrology is uncertain. Secondly, general 
prophecies aud declarations, when they will declare a thing generally be- 
fore what in future shall happen, neither do accord nor draw themselves 
upon singular and particular things or persons ; they agree not to specials 
and individuals ; but the astrologers and star-peepers do teach general pre- 
dictions and presages which cannot be directed to and upon particular 
things and persons, therefore the astrologers and star-peepers do wrong, 
in drawing and directing their predictions, to and upon particular and 
certain persons and things. Thirdly, when at one time many are slain 
together in a battle, are shot, struck dead, &c. No man can truly 
affirm, that they were all born under one planet, yet they die altogether 
in one hour, yea oftentimes in one moment, especially before the mouths 
of great canon and ordnances. 



Reflections on Chap. 69. — While some are employed in observing, 
the sun, moon, and stars, may we with David say, " O Lord how manifold 
are thy works. In wisdom hast thou made them all. The Earth is full 
of thy GJory. 



^F SIGNS IN THE AIR. 433 



CHAP. LXX. 



OF SIGNS IN THE .AIR. 



Luther's Discourse concerning Signs and Weathers, 

ANNO 1517, when the Gospel arose, there was seen at Weynnar, a 
fair and bright crucifix in the moon by the Prince Elector of Saxony, &c. 
Anno 1516, John Prince of Saxony saw, at Weymar, a great red star, 
which was changed first into a clear and bright star, afterwards into a 
crucifix, thirdly into a yellow star, at last it became again a common and 
an accustomed star. 

This fell out the year before the Gospel went on. I signified the 
same upon the Gospel : the same at the first went up red, after- 
wards it burned and produced the cross, for it was eclipsed and dark- 
ened through rebellion and sects ; I hold nothing certain of such 
signs, for commonly they are devilish and deceitful signs. Anno 1536, 
the 16th of September, on Saturday evening, between six and seven 
of the clock, it lightned very much, and thereupon came a fierce thunder- 
clap, whereas eight days before it had been very cold : the Mathemati- 
cians called it Chasma, and said, that it signified great drought in the 
air. I heard and saw the same at home : and said, It is wonderful, and 
not far from the seven stars towards the North, it were enough, if it had 
been done in Africa, Asia, and in the hot countries under the Tropic of 
Cancer. It is merely devilish, I hold the devils intended to prepare a 
disputation, and that it was hindered by an angel through Chasma, who 
tore a hole through the proposition. 1539, the 18th of April, towards 
evening, about four of the clock, was an eclipse of the sun, which I be- 
held to the end, sighed and prayed, that God would give a better event 
than is feared, and that through these and other signs all people may be 
stirred up to pray. 



Reflections on Chap. 70. — The greatest wonder that ever appeared, 
is the Lord Jesus Christ, in our nature. " Can ye not discern the signs of 
the times," 



"5 tt h 



434 *». -»»dliUS VAMlliAE DISCOURSE!'. 



CHAP. LXX1. 



<D@ i^MBITlP® 



Luther's Discourse concerning Studying. 

1 ADVISED all that intend to study in what art soever, that they should 
betake themselves to the reading of some sure and certain sort of books 
over and over again, for to read many sorts of books, produceth rather 
confusion than any thing- certain and perfect, like as those that dwell 
every where, and remain in no place, such do dwell no where, nor are no 
where at home. And like as in company we use not daily the commu- 
nity of all good friends, but of a select few ; even so likewise, we ought to 
accustom ourselves to the best books and to make the same familiar unto 
us, to have them (as we use to say) at our fingers ends. ^ Anno 4538, a 
fine expert student fellinto a frenzy, laboured and made himself faint 
with conlinual watching and talking: the cause of his disease was, that 
he laid himself too much over books, and was in love with a maid. I 
dealt very mildly and friendly with him, expected an amendment, and 
said, Love is the cause of his sickness, studying brought upon him but 
little of kis disorder, in the beginning of the Gospel it went so with 
myself. 

Of artificial Pieces and Handicrafts. 

AT Wiltembergh certain hand writings of the Augustian Friars written 
with strange kind of letters and cyphers which no man there could read, 
being shewed to me, I said, these are invented by high, sharp-witted 
brains, they are signs of very evil times. 

We read of Julius Caesar that he wrote such kind of letters. Likewise, 
Emperor Charles the Fifth used in important affairs to write two sorts of 
letters and writings, by reason of the infidelity of his clerks, with contrary 
senses and meanings : the one sort to be sealed unknown unto them. 



Reflections on Chap. 71. — The Christian is employed in his retired 
moments, in studying the wonderful works of God in creation, Providence 
and redemption. In such seasons he says* my meditation of him shall be 
sweet. 



OF LEARNEB MEK ^8? 



CHAP. LXXII- 

OF 



Luther's Discourse of Learned Men. 

IN a few years such want will be of learned people, that they would wil- 
lingly dig them nine ells deep out of the ground if they could but get them; 
but all is in vain, we too sorely provoke God to anger. 

That the World cannot be governed without learned People. 

WISDOM, understanding, learning, and the pen, these do govern the 
World. If God were angry, and took out of the world all the learned, then 
all people would become merely like wild and savage beasts ; for without 
wisdom, understanding, and laws, neither the Turks nor Tartars were 
able to subsist. 

That there are few Writers of Histories. 

WHO could be so mad in these evil times as to write histories, and the 
truth? The brains of the Grecians were subtle and crafty ; the Italians 
are ambitious and proud ; the Germans rude and boisterous. Li vi us des- 
cribed the histories and acts of the Romans, not of the Carthaginians. 
Blandus and Platina only flattereth the Popes. Before the Italians came 
to the government they were more civil aud modest; but after they came 
to be monarchs, they then altered their condition and nature ; and they 
being now again humbled, they gaze again after the Empire : for the Pope 
not in vain permitteth Charles and Ferdinand to take possession of spi- 
ritual livings. 

Of Cicero and Aristotle. 

CICERO far excelleth Aristotle in philosophy and teaching. Officio. 
Ciceronis are far better then Ethica Aristotelis. And although Cicero 
lived in great care, and had upon him great burthens, labour, and pains in 
the government, yet he was far above Aristotle ; who had money, wealth, 
and easy days, 

Cicero handled the best and finest questions in philosophy; as, whether 
there be a God ? What God is ? Whether he dealeth with human affairs ? 
And that there must be an everlasting mind, &c. Indeed Aristotle was a 
good and crafty logician, who handled touching the method and upright 
orderly way in teaching ; but he taught not the business, the case, nor the 

A H m fa 2 



436 dr. luther's familiar piscourses, 

kernel, so exquisitely as Cicero did. Whoso intendeth to learn upright 
philosophy, let him read Cicero. 

Cicero was a very wise man, he wrote more than all the philosophers, 
and read all the Grecian books through. 1 marvel that he was able to 
read and write so much in so many great dealings and businesses. No 
man rightly understandeth Cicero's Epistles except he hath been exer- 
cised in government twenty years. Cicero, a wise and diligent man, suf- 
fered and performed much ; I hope God will be merciful unto him and to 
such as he was, howsoever it is not our duty to speak certainly touching 
that point, but to remain by the Word revealed unto us ; namely, " Whoso 
believeth and is baptized, the same shall be saved." Yet nevertheless 
God is able to dispense and to hold a difference among the nations and 
heathen, but our duty is not to know nor to search after time and measure. 
For there will be a new heaven and a new earth, much more extensive 
than now they be : God can give to every one according to his pleasure* 

Of the Strength of God's pure Word, 
EXPERIENCE sheweth bow powerful God's truth is, the more we 
read the same, the more it worketh ; yet Cicero with all his wisdom and 
eloquence was not able to comprehend this, who notwithstanding was a> 
very high surpassing man in human wisdom* but that will not aspend up- 
words, it must remain below. 

Of Strabo. 

THE histories and writings of Strabo are very good, for he lived in the 
time of Caesar Augustus, and had seen all the actions and exploits in the 
camps and wars. But he wrote touching Moses that he was a conjuror 
who invented much idolatry : indeed the land of Canaan lieth between, 
Egypt and Syria, the inhabitants were superstitious people and full of 
idolatry, therefore Canaan, doubtless, was also fouled and stained with, 
witchcraft. 

Of Writers of Histories and Poets. 

IT is a pity that so many great and excellent acts and dee^s are sunk 
which are not described; only the Grecians and Romans have writers 
of histories. Of Livius is scarcely left a small parcel, the others are 
darkened, lost, and destroyed. Sabbellicus intended to imitate and fol- 
low Livius, but fulfilled nothing. Ovid was an excellent poet, he excel- 
led all the rest whji fair sentences, which, master-like and sweetly, he 
fastened in verse. 

Virgil surpasseth all other in glory and agility ; in heroic gravity, he 
is prince-like and seriously important. 

Of Lucanus. 

READING Lucan, I said, I know not whether he be a poet or a writer 
of histories ; for they are thus distinguished : a writer of histories saith 
what is true, an orator and he that is eloquent saith what is like to truth : 
hut a poet writeth neither what is true, nor what is like to the truth. 
Therefore Aristotle saith, The poets do lie much, for when they have q. 
'small reason and ground, then they make a thing very great, and stretch it 
high and far; thereunto must needs belong much lying, like a painter who 
pictureth a person much fairer than she is. Julius Caesar s?id, When I 
read the writings of Brutus, then 1 take myself to be eloquent ; but when 
I read the orations of Cicero, then I am uneloquent, I drawl like a child. 



OF L£iRN ED MEN. 4 r l7 

Of JEsopus. 

AS I read my preface upon iEsop, I extolled that book exceedingly, and 
said, It is full of good doctrine, manners, nurture and experience. Who- 
so can speak well, the same is a man ; for to speak well is wisdom ; and 
wisdom is, to speak well. Speaking is derived of counselling- a consiliu 
otherwise it is called prating and not speaking. So JEsop spake, he prated 
not, he produced the truth of a thing under another shape and form, as 
fables, yet he was persecuted by reason of the same. 

Of certain particular Speakers. 

LICENTIATE AMSDORFF teacheth upright and purely, he delivered 
his mind sincerely. At the princely assembly at.Smalkalden he made a 
sermon, and said, This Gospel belongeth to the sick, weak, and poor sin- 
ners, but here are none; for great, rich, and powerful Princes and Potentates 
are not sensible of their sicknesses and weaknesses, he. Even so he pro- 
ceedeth uprightly in his disputations ; he is a divine by nature. Dr. 
Crutziger, and Dr. Justus Jonas, are made and conceived divines. Anno 
1536, I wrote upon my table these words following: Melancthon maketh 
use of both matter and words ; Erasmus useth words without matter; Lu- 
ther, matter but not words ; and Carlstad hath neither words nor matter ; 
that is, what Philip Melancthon writeth, the same hath hands and feet, 
the matter is good, and also the words are good ; Erasmus Roterodamus 
maketh many words, but to no purpose ; Luther hath good matter, but thu 
words are not good ; Carlstad hath neither good words nor good matter. 
Philip Melancthon unawares coming to me at that time, reading the same, 
he smiled upon Dr. Basil, and said, Touching Erasmus and Carlstad, it 
was well judged and censured, but too much is attributed unto me also; 
good words ought to be ascribed to Luther, for he speaketh exceeding 
well, and hath substantial matter. 

What and how we ought to preach before young Christians. 

I, REPROVING Dr. Maior, in that he was faint hearted and discou- 
raged by reason of his simple kind of preaching in comparison of other di- 
vines, as in himelf he conceived, admonished him and said, Loving bro- 
ther, when you preach, as then behold not the Doctors and high learned, 
but behold yourself and the common people, have regard that you teach 
and instruct them uprightly. For in the pulpit we ought to draw out the 
teats and feed the common people with milk, for every day a new church 
increaseth and groweth up, who stand in need of plaiu and simple sincere 
informations uprightly in the children's doctrine ; therefore we ought to 
drive on the catechism and distribute the milk ; but our high, subtle, 
and neat reasonings, ana" the strong wine, we will keep and preserve ibr 
the witty. 

That simple and plain Preachers are the best. 

THAT famous painter, Albrecht Durer used to say, he took no delight, 
in such pictures which were painted with many colours, but in those that 
were made most plain : even so I likewise take delight in those sermons 
that enter fine and simply, so that they may be well understood and com- 
prehended of the common man, 

Of Brenlius. 

NO divine in this our time dtclareth and handleth the Holy Scripture 
in such sort as Brentius, insomuch that I often very much admire his spi- 
rit, and despair of my ability; 1 verily believe none among us were able to 



438 »R. LUTHER'S FAMILIAR DISCOURSES. 

perform what he did, in the exposition of John's Gospel, howsoever now 
and then he somewhat hangeth upon his opinions, yet he remaineth in the 
true and upright sense and meaning*, and strideth not over the plain sim- 
plicity of God's Word, therefore he is to be borne with, and in no wise to 
be upbraided. 

OfBucer. 
TO translate my books into Latin no man is better, more diligent, ancl 
well qualified, than Dr. Bucer, he giveth my meaning and understanding 
so properly, if therewith he mingled not his buzzing concerning the sacra- 
ment, that I myself were not able to shew my heart and mind nearer nor 
better. 

Of Ammerbach. 

OUR disputing with Dr. Ammerbach is like to that of our Saviour 
Christ's with Nicodemus, for Ammerbach saith, My meaning, yea, my 
opinion is, that mankind shall be acceptable, justified, and saved before 
God, for the sake of Good words. 

Of the Differences ofGiftt, 

DISCOURSE was held how great differences were amongst the learned 
whereupon I said, God very finely hath divided his gifts, in that the 
learned serve the unlearned, again the unlearned must humble themselves 
before the learned in what is needful for them. If all people were equal, 
then we could not subsist, no body would serve another, neither would 
there be any peace. The peacock complaineth because he wanteth the 
nightingale's voice, therefore God with the inequality hath made the great- 
est equality ; for we see when one is excellent and hath more and greater 
gifts than another, so is he proud and haughty, will rule and domineer 
over others, and contemn them. God therefore very finely sheweth by the* 
members of the body, human society, and that one member must reach 
out the hand to the other, and help, none can be without the 
other; in the face are the most honourable members, yet the nose, 
notwithstanding, is placed above the mouth, and under the eyes. If 
but only two people in the world had noses, they would be held 
for monsters, but forasmuch as we are all snivelings, therefore the nos§ 
humbleth us ; and so on in respect to several other parts of the body. 

Therefore St. Paul saith, " Those members of the body which seem to 
be more feeble, are necessary ; and those which we think to be less ho- 
nourable, upon these we bestow more abundant honour," 



Reflections on Chap. 72. — When the learning of men is conse- 
crated to God's service and glory either in translating the Holy Scripture* 
into different languages (as those eminent servants of God, Rev. Pr. Ca- 
rey, Marshman, Ward, Morrison, and Milne, in India and China), or whe-r 
J her it is employed in preaching the Gospel to different nations : we can- 
not help admiring the goodness of God in raising up such men for the fur- 
therance of bis Glory. 



WF THE JEWS, 4-3$ 



CHAP. LXXIII. 



OF THE JEWS, 



Luther's Discourse of the Jews. 

THE Jews do boast that they are Abraham's children, and indeed it 
was a high honour and praise unto them, as the rich glutton in hell said, 
* Father Abraham,' &c. and he saith again to him, < My son,' &c. But our 
our Lord God well and fitly can distinguish and separate these children, 
for to such as the glutton was he giveth them their wages here in this life, 
but the rewards and wages for the other he reserveth until the life to come. 

The Jews are the poorest people among all nations on earth, they are 
plagued every where, scattered to and fro in all countries, they have no 
certain place, they sit as on a wheel-barrow, have no country, people nor 
government; yet they attend with great desire, they cheer up themselves 
and say, It will soon be better with us. In such a way are they hardened, 
that in the highest shame they dare presume therewith to brag and boast. 
But I advise them to know assuredly, that there is none other Lord nor 
God, but only he that already sitteth at the right hand of God the Father. 
The Jews are not permitted to trade nor to keep cattle, they are only usur- 
ers ; they maintain themselves by horse coursing and brokery ; they eat 
nothing of what the christians kill and touch, they drink no wine ; they 
have many superstitions, they wash the flesh most diligently, whereas they 
cannot be cleansed through the flesh, for flesh is nothing else but a piece of 
livered blood, how diligently soever they wash it, neither did God speak 
touching the same, but only concerning blood-shed. And even under that 
colour of worshiping, they neither eat milk nor flesh, for God said, 
" Thou shalt net boil the young kid in his mother's milk." Such super- 
stitions proceed out of God's anger. For they that are without faith, have 
laws without end, as we now see by the Papists and Turks; but they are 
even just and rightly served, for seeing they refused to have Christ and 
his Gospel, therefore instead of freedom they must have servitude. 

It must needs be a great wrath of God that the Jews in such sort go scat- 
tered to and again in countries, and are driven from one place to another j 
they lead a poor and miserable kind of life, and they expect, attend and 
gape after Messias ; they boast of their glorious prerogative wherewith 
God graced them above other nations. Against this St. Paul striyeth with 



440 dr. ldther's familiar discourses. 

#reat pains, where he saith, " Behold thou art called a Jew, and resteth in 
the Law, and makest thy boast of God, and knowest his will." &c. and 
Romans ix, he saith, " To whom pertaineth the adoption, and the glory, 
and the covenants, and the giving- of the Law, and the service of God, and 
the promises, whose are the Fathers, and of whom (as concerning the flesh) 
Christ came." 

Truly this was great honour and glory ; it was a hard task for St. Paul 
to let go, and to reject the same. For we see, and find by experience, 
how heavy and hard a matter it is to assault Popedom, and to thunder 
against the same out of God's word, which notwithstanding is sure, and 
saith, " He is called to the Gentiles." If I were a right Jew, the Pope 
should never persuade me to his worshipping; I would rather suffer my- 
self ten times to be racked. Popedom with their abominations and false 
worshippings, have given to the Jews innumerable offences. I am per- 
suaded if the Jews heard our preaching, how and in what manner we handle 
the sentences in the Old Testament, that many of them might be won, bnt 
through disputing they are made but more stiff-necked and angry, for they 
are too haughty and presumptuous. If but one or two of the Rabbies, snd 
chief of them, fell off, then we should see a falling of one after another, 
for they are almost weary of expecting. 

At Frankfort on the Main are very many Jews they have a whole street 
in possession, where every house is filled with them ; they are compelled 
to wear little yellow rings on the outsides of their coats and garments, 
thereby to be known ; they have neither houses of their own, nor grounds, 
only they have moveable and flitting goods ; they dare not to lend any 
thing upon houses or grounds, but only at great hazard. 

Touching Sentences of Scripture against the Jews. 

I HAVE the chief sentences of Scripture, and which are the grounds 
upon which the Jews bring against us, as where God said to Abraham, 
" I will make my covenant between me and thee, and with thy seed after 
thee, in their generations, for an everlasting covenant, &c." Here the 
Jews start up and brag, like as the Papists do upon that sentence, " Thou 
art Peter," kc. I would willingly bereave the Jews of this bragging, in 
rejecting the Law of Moses, insomuch that they should not be able to gain- 
say it. We have against them the Prophet Jeremiah, where he saith, 
*' Behold the time cometh saith the Lord, when I will make a new cove- 
nant with the house of Israel, and with the house of Judah, not as the 
covenant which I made with their fathers," &c. " But this shall be the 
covenant which i will make with the house of Israel ; after this time, 
saith the Lord, I will give my laws into their hearts, and will write it 
in their minds," &c. 

Here the Jews must needs yield, and say, the law of Moses continued 
but for a while, therefore it must be abolished. But in the covenant of the 
circumcision (which was given before Moses* lime, and was made between 
God and i^braham, and his seed Isaac in his generation) that must and 
shall be au everlasting covenant ; the same they will not suffer to be taken 
from them.. 

And although Moses himself rejecteth their circumcising cf tlis flesh, 
and presseth upon the circumcising of the heart, yet, nevertheless, they 
boast of that everlasting covenant out of God's Word ; and when they yield 
that the circumcision justifieth not, yet, nevertheless, say they, it is an 
everlasting covenant, thinking that it is a coveuant of works ; therefore we 
must leave unto them their circumcision, and let us truly rejoice, and be 
thankful to God for this new covenant of his grace. 



Of THE JEW*. 441 

I for my part, as also all God-fearing Christians, have this sure and 
Strong comfort, namely, that the circumcision was to continue but for a 
while, until Messiascame; but now seeing he is come, so hath that com- 
mandment also an end, and ceaseth. Moses was wise, he kept himself 
within his bounds, for in all his four books after Genesis, he wrote no- 
thing of circumcision, he only presseth upon the circumcising of the heart 
in his fifth book. In the first book he relateth only the histories ; he pres- 
seth not thereupon, as upon a commandment, whereas he presseth hard 
upon the Sacrifices, upon the Sabbath, and upon the shew-bread ; he 
leaveth this covenant of circumcision quite out, maketh no mention thereof, 
as if he would say, it is not much to be regarded. If it had been of so 
great importance and weight as the Jews make it, he would doubtless 
have pressed more fiercely thereupon. To conclude, Christ another pro- 
phet will come ; in his mouth will I lay my word, him shall ye hear. 

Afterwards in the Book of Joshua mention is made again touching the 
circumcising of the heart. The Papists as blinded people who know 
nothing at all of the Scriptures, are not able to confute so much as one 
argument of the Jews, it is in them a fearful blindness. 

The verse in the 115th Psalm is uttered exceedingly master-like by th* 
Holy Ghost, where he saith, " He shall bless them that fear the Lord 
both small and great." For the holy Spirit is a fierce thunder-clap against 
the proud, boasting Jews and Papists, who brag that they alone are God's 
people ; will allow of hone, but of those that are of their church. As if 
the Holy Ghost should say, the poor, contemned people are also Qod's 
people, for God saved many of the Geutiles without the Law and circum- 
cision, and also without Popedom ; but these presumptuous people cease 
not to torment and plague the Christians, would force them to be circum- 
cised as the Jews in Moravia, the Sabathees, 

I am angry with Ferdinand, who will not suffer the Gospel to come into 
the church, whereby he utterly devasteth it. The pride of the Jews is 
great, who boast that they are justified only and alone, because they be 
circumcised; they see not that Abraham was declared justified only 
through faith ; Abraham believed God, and that was imputed unto hinj 
for righteousness. God with circumcision intended to confirm his cove- 
nant with his nation but only for a certain time, namely, until Messiah 
should come. True it is, the circumcision of the Jews before Christ's 
coming had a great majesty ; but in that, without the same, they will 
have none other to be God's people, the same we utterly deny ; for the 
Jews themselves in the circumcision were of God rejected, and no more 
his people. If fifteen hundred years ago the Jews had not been of God re» 
jected, and Jerusalem not destroyed, then no man had been able to be- 
reave the Jews of such their rididiculous boasting ; they have merely a 
painted, or a seeming colour to uphold the same, therefore the Ebonites 
(who were the poor Jews, after Jerusalem was devasted, and they scattered 
and hooted into all countries) observed both Testaments, the Old and New,, 
the circumcision, the baptism, and what else therein is written. 

By what Authority Christ drove the Buyers and Sellers out of tlie 

Temple. 

CHRIST drove the buyers and sellers out of the Temple, not by any 
temporal authority, but by the jurisdiction and power of the church ; 
which authority every High Priest in the Temple had, to whom it was 
appropriated. The glory of this Temple was great, that the whole world 
must worship there. BuKM out of special council caused this Temple 

1 I i 



442 DR. lutiier's familiar discourses. 

to be destroyed, to the end, the Jews might be put to confusion, and n« 
more should be able to brag and boast thereof. 

Concerning the Destruction of Jerusalem, and of the Secureness and 
Presumption of the Jews. 

THIS fair and glorious city was besieged by Titus Vespasian with a 
powerful army, and taken by an assault, laid in the dust, and destroyed. 
This vexed the Jews very sorely, for thereby they would needs make God 
a liar. The Jews understood all the promises of God in a carnal manner, 
as this sentence in the Prophet Jeremiah, "The holy relic of the Lord 
shall never be rooted out." Upon this, and many more sentences, the 
Jews boasted, and depending thereupon, slaughtered the Prophets ; but 
at last they saw, yea, found by experience, that their secureness and pre* 
sumption was turned to confusion. 

That Germany and Italy in former Times were full of Jews* 

CICERO, the eloquent Gentile, complained of the superstition and 
multitude of the Jews in Italy; we see likewise their footsteps throughout 
Germany, there is not a city nor village but it hath names and streets of 
the Jews. The Jews inhabited Ratishon, a long time before the birth of 
Christ. It was a mighty nation. 

That the Jews are Blasphemers. 

THE Jews at this time do read our books, and thereout do raise objec- 
tions against us/it is a nation that do scorn and blaspheme, even like as 
the lawyers, the Papists, and other adversaries do, in taking out of our 
writings the knowledge of the cause, and use the same as weapons against 
us. But (God be praised) our cause hath a sure, a good and stedfast 
ground, namely, God and his Word. 

Two Rabbies of the Jews,, named Schamaria and Jacob, came to me 
at Wittemberg, desiring of me letters of safe-conduct, which I granted 
unto them. With the same they were well pleased, only they earnestly 
besought me, that I would leave out the word Jesus crucified ; for they 
cannot forbear, but must needs blaspheme the name of Jesus : they ex- 
ceedingly hate that song which we used to sing in the church, " Christ 
is risen from the dead." They said, It is most wonderful that so many 
thousands of innocent people have been slaughtered, touching whom there 
is no mention made, only Jesus, the crucified, must always be remembered ; 
Jsis death cannot be forgotten. 

Of Powerful Arguments against the Jews, 

THE Jews must be encountered with strong arguments, as where 
Jeremiah speaketh touching Christ, " Behold the days come, saith the 
JLord, that i will raise unto David a righteous branch, and a King shall 
reign and prosper, and shall execute judgment and justice in the earth, 
in his days Judah shall be saved, and Israel shall dwell safely, and this is 
Ins name whereby he shall be called, "The Loud our Righteousness.'* 
This argument the Jews are not able to solve; and forasmuch as they 
refuse to grant that this sentence is not spoken of Christ, therefore of 
necessity they must give and shew unto us another King descended from 
David, who should govern so long as the sun and moon endure, as the 
promises of the Prophets do sound. 

Either God must deal unjustly, and be an unrighteous. God,,. or else the 



OF THE JEWS. 



44? 



Jews must be wicked and ungodly ; for ye have been thrust into misery, 
hunted and scared longer than ye were in the Land of Promise, where y» 
continued not above three hundred years as the Temple of Solomon yet 
stood ; but ye have been hunted into misery above fifteen hundred years. 
The example of the Babylonian captivity can yield no comfort unto you, 
for during- the appointed time of seventy years, ye had both Prophets and 
government, yea more was accomplished and performed by you at Babel 
than at Jerusalem. For Daniel was a greater and more powerful Prince 
at Babel than either David or Solomon were at Jerusalem. Therefore the 
Babylonian captivity was unto you but only a fatherly rod, but this last 
punishment was the upshot, it was your utter extermination. The two 
aforesaid Rabbies (Schamaria and Jacob) hearkening with attentive ears to 
my discourse, and therewith struck to the heart, put to silence and con- 
vinced, they forsook their errors, instantly were converted, and the day 
following-, in the presence of the whole University at Wittemberg, were 
baptised and became Christians. 

The Jewsdo hope, that we intend to join with them in their opinions, in 
regard we teach and learn the Hebrew language, but their hope is merely 
vain, they must be constrained to accept of our religion and of the cruci- 
fied Christ, and overcome all manner of offences, especially in that the 
Sabbath is removed, which sorely startled them ; the same was ordered by 
the Apostles to the honour of the Lord's Resurrection. 

The poor blind and hardened Jews do boast of the righteousness of the 
Law, whereas they are not able to fulfil the same, yea such is their zeal 
for the Law, they really blaspheme God, for out of the Land of Promise 
they were not to observe the Law. To conclude, inasmuch as the Jews 
have been forsaken now above fifteen hundred years : a nation without 
government, without laws, without Prophets, and without temple. This 
argument they are not able to solve, it striketh them to the ground like a 
thunder-clap ; they are able to shew none other reason nor cause for the 
same than their sins. 

That the Destruction of Jerusalem was the greatest and most fearful 

Wrath. 

THE destruction of Jerusalem was altogether horrible, most lamenta- 
ble and fearful ; insomuch that the plagues and punishments of all other 
monarchies, empires, and kingdoms, as the Deluge, that of Sodom, of 
Pharaoh, &c. was nothing in comparison of that desolation ; for this 
city was God's habitation, his garden and be$, as the Psalm saith, 
" Here will I dwell, for I have chosen her," &c. There was the Law, 
the priesthood, the Temple, that is, David, Solomon, Isaiah, &c. many 
prophets were there interred, insomuch that the Jews had just cause to 
boast and brag of sueh privileges. What are we poor miserable Gentiles 
and Rome in comparison of Jerusalem ? Did God give over and forsake 
that glorious Jerusalem, which in such sort was. adorned with his Word, 
with his laws, with his blood, friends, and consanguinity, &c. Truly, 
let us make that reckoning, it will also light upon us. This destruction 
of Jerusalem was more horrible and fearful than all the plagues that ever 
happened onearth or that shall happen. And indeed it was too much 
that God's own nation should lead out of the city his only Son and crucify 
him. 

It is enough to break one's heart to see the Jews scattered aud dispersed 

IiiS* 



444 DR. LUTHER'S FAMII4AR. DISCOURSES, 

up and down the whole empire, insomuch that almost; all the blood-kindred 
of Christ burn in hell, they are rightly served, and even according to their 
own words which they spake to Pilate, "We have no King but Caesar," 
&c. The Jews have haughty prayers, wherein they praise and call upon 
God ; as if they alone were his people, they condemn all other nations, 
whereunto they use the 23d Psalm, " The Lord is my shepherd, I shall 
lack nothing," &c. As if that Psalm were written chiefly and properly 
concerning them. The poor people are not to be helped, they refuse to 
hear God's Word, but only follow their own cogitations and conceits. 
They flatter themselves that they are holy by nature and kind, like as the 
Gentiles, out of the will of the flesh. But the Papists dream of a middle 
way, they are neither Jews nor Christians, they will be justified neither 
out of the flesh, nor by nature and kind, but by reason of the name and 
title, Catholic. But all this is rejected and damned, as St. John saith, 
Y ( They are God's children and justified, which are born of God." 

That the Jews know no more their Descent. 

IT is merely a vain boasting which the Jews, make, in regard they have 
been bereaved of their privileges above fifteen hundred years. For during 
the time of the seventy years, when they were captives at Babel, they 
were in such sort devasted, confused, and mingled together, that at the 
same time they hardly knew out of what tribe one were descended, what 
then should now be in so long a time, when they have been so often 
hunted and captivated by the Gentiles ? When the soldiers spared neither 
their wives nor daughters ? Insomuch that now they are in a manner all 
bastards, none of them knowing out of what tribe he is. Anno 1537, I 
being at Frankfort, a great Rabbi said unto me, My father (said he) was 
a chief Rabbi, he read very much, and waited for the coming of the 
Messiah ; but at last he fainted, was out of hope, and said, If Messiah 
came not, within the term of fifteen hundred years and more, which now 
are expired, then (said he) most certainly, Christ Jesus must be the 
Messiah. 

That the Jeics had great Priviledges. 

THE Jews above all other nations had great privileges, they had the 
chiefes* promises, the highest worshipping of God, the same was more 
pleasing to human nature, than God's service of faith in the New Testa*- 
ment. The Jews agree better with the Turks than with the Christians, 
for both Jevvs and Turks confess and agree in one, that there is but only 
one God ; they believe not, that three persons are in one divine substance, 
they also are at an union touching bathing and washing, circumcising 
and other external worshiping^ and ceremonies, 

Truly the nation of the Jews had excelling men/ as, Abraham, Isaac, 
*Jacob, Moses, David, Daniel, Samuel, Paul, &c. Who would not grieve 
that so great and glorious a nation, so lamentably should be destroyed and 
lost ? The Latin church had no excellent men and teachers, but only Aus- 
tin ; neither the churches towards the East, but Athanasius ; however, he 
was nothing particular, therefore we are twigs grafted into the right tree. 
The prophets call the Jews especially those of the line of Abraham, a fair 
switch or a little twig out of which Christ himself came. Comparatively, 
we Gentiles are no more upright believers, we are only talkers. 

No stronger argument is against the Jews than David's seat, nothing 
tlazzleth them more than the same, for during the space of fifteen hundred 
'»»d thirty-five ..years, they have had neither government nor priesthood 9 



or the jf.ws. 445 

Tfrat the Jews boast they are God's People, and yet have slam their 

Messiah. 

THE Jews knew well that the Messhh should come, and that they 
were to hear him, but they could not be persuaded that this Jesus was 
the Messiah ; indeed they desired the presence of the Lord Christ their 
Messiah, they knew he was at hand, but they thought that all their 
things should so remain as formerly they had them in possession. And 
forasmuch as they saw, that Christ took another course contrary to their 
expectation, therefore they crucified him ; yet, nevertheless, they boast 
of themselves and dare presume to say, They are God's people. 

The greater part of the Jews have blasphemed God and murdered the 
righteous Prophets. Also the loving fathers had blasphemers in their 
houses ; Abraham had Ishmael, Isaac had Esau, &c 

Of a Jew who desired to be baptized, but would first go to Rome. 

ANOTHER Jew repaired unto me at Wittemberg, and told me, He 
was very desirous to be baptized, and made a Christian, and said, He 
would first goto Rome to see the chiefest head of Christendom. From 
this his intention, myself, Philip Melanction, and other Divines, laboured 
to frustrate and hinder in the strongest measure ; for we feared, when he 
should behold the offences and knaveries at Rome, that he might thereby 
be scared from Christendom. But the Jew went to Rome, and when he 
had sufficiently seen abominable things acted there, he returned unto us 
again, desiring to be baptized, and said, Now 1 will willingly worship the 
God of the Christians, for he is a patient God. Can he endure and suf- 
fer such wickedness and villainy at Rome, so can he suffer and endure all 
the vices and knaveries in the world. 



Reflections qn Chap. 73.— -From the declarations of Scripture we 
have reason to suppose the Jews shall be called to a participation of the 
blessings of the Gospel. Rom. xi. 2. Cor. iii. 1(5. Hosea i. 11. Let us 
propose Christianity to them, as Christ proposed it to them ; let us lay 
before them their own prophecies, let us shew them their accom- 
plishment in Jesus, let us shew the morality of Jeaus ii> our lives and 
tempers. 



44<5 BR. LUTHER'S FAMILIAR DISCOURSES. 



chap, lxxiv; 



OF THE TURKS, 



Luther's Discourse of the Turks. 

THE Turks have not been much above two hundred years ; the Sara- 
cens ruled near eight hundred years according to Daniel's prophecy. I 
should be very glad to see the great Turk marching towards Rome, for 
the Prophet Daniel writeth thus, " He shall bear his bow and shall en- 
camp between two seas, upon the holy Mount :" now Rome by reason that 
many saints lie buried there, is called holy ; the same hitteth right for 
the abomination of desolation (the Pope) must place himself upon the 
holy Mount; therefore when the Turk marcheth towards Rome, then 
the last day is not far. 

Christ delivered at the first our souls, he will also deliver our bodies * 
for the Turks must £ive Germany a clap, me thinketh I see him marching 
through and through ; I often meditate thereupon, and thinking on the 
great misery which will happen, I sweat thereat. Nevertheless, Ger- 
many goeth on in sin, it refuseth to be helped. No human cre&ture 
beateth the Turk, but only that man who is named Christ, the Lord's 
Prayer and the Creed ; as for the Emperor King Ferdinand and the 
Princes they will accomplish nothing. 1 lately received news that the 
'• urk caused four of his sons to be circumcised, and held a great and pom- 
pous feast to which he invited the great Elias, Prester John, the King of 
Persia, and the Venetians ; he is held of his people in great reverence, 
for whoso hath the Turks sign or letters of safe-conduct, which they call 
"Viet, written with letters of gold, the same may safely pass through all 
teritories. 

He holdeth Christ for a great Prophet, yet that his Mahomet is greater 
and higher, for (he saith) Christ committed a sin against God, when he 
said, " I am the way, the truth, and the life." 

A man named Smalts, a citizen of Hagenaro, who by the Emperor had 
been sent to the Turk in a legation, said, The great Turk demanded of 
me what manner of man Luther was, and of what years } I answered bim, 
Luther was about eight-and-forty years of age ; the Turk said, I would 
wish that he were younger, for he shall have of me a gracious lord ; this 
being signified to me, by the Priuce Elector of Saxony, I said, God pre- 
serve and bless me from that gracious lord. The Turk is a crafty and 
subtle enemy, who warreth not only with great power and boldness, but 
also much more with craft and deceit : he maketh his enemies faint and 
weary, hekeepeth them waking with often skirmishing* he seldom fightetfe 



OP THE TURKS, 447 

a complete battle except he have assured hope of the victory, he giveth 
only for the sake of advantage; he hath a musical and singing" brain; 
when a battle is offered unto him, then he trotteth away, he dependeth 
only upon deceitful stratagems ; therefore he is named a fox, who sneak- 
eth and swipeth out of the hole Caucaso. The Power of the Turk is 
great, who is able to maintain and pay two hundred thousand soldiers, 
which requireth at the least fifteen millions of rix dollars yearly. 

The Turks are very haughty and proud, they always boast of their for- 
tune and victory in overcoming Constantinople, thirty years past they 
swallowed up the Saracens, the Sultan being slain. They have cogitations 
like the Papists, namely, they think they are only and alone God's peo- 
ple : they say, Abraham offered Ishmael not Isaac; they are the seed of 
Isaac, to them belong the kingdoms of the earth, as to whom it was pro- 
mised ; they call us idolaters, by reason of the Holy Trinity ; they also say, 
there is but one God, at whose left hand Christ sitteth, but Mahomet at 
his right hand. Christ's doctrine and laws were too heavy and impossible, 
therefore Mahomet gave more mild and tolerable, as not to condemn evil 
lust and desire. They have strict worshippings, they esteem much of 
Christ, they honour the mountain Horeb, but they will not re-edify Jeru- 
salem. Anno 1536, the 21st of December, Marquis George of Branden- 
burg came to Wittemberg, made report to me of the lamentable defeat and 
horrible slaughter which the Turks had given our armies in Hungary 
wherein the best soldiers were betrayed and slain, threescore brave captafns 
taken prisoners and with great joy and triumph carried away ; the poor 
Christians pitifully plagued, their noses slit, and used in most scornful and 
base manner; whereupon I said, This concerneth us Germans ; God's an- 
ger is before the door ; we may hasten to repentance while the time of 
saving health is at hand ; we ring after mischief, and it will also happen 
unto ns. The Turk hath mightily en creased within the space of one hund- 
dred years; by degrees he suppressed the Saracens, who before were Lords 
in Syria, in Asia, Jerusalem, in the Land of Promise, in Africa and 
Greece. 

In this manner God playeth with kingdoms, as in Isaiah it is said, "I 
the Lord am a strong God over kingdoms, whoso sinneth I destroy." This 
God hath well made good and fulfilled ; for first, he destroyed Nineveh 
and Assyria, the kingdom of the Chaldeans ; afterwards Nineveh devoured 
Babylon, Assyria swallowed it up. Likewise when the Persians thought 
that they were fac totum, then came Alexander the Great, and conquered 
them. And afterwards Alexander was brought to nothing by the Romans. 
The Roman Empire (which was most powerful)* through intestine war 
was devoured by the Saracens, Goths, the Vandals and Huns ; thus our 
Lord God can pay great Monarchs, Emperors, Kings, and Princes. I 
hope the world draweth towards an end, for Charles and Solyman are the 
dregs of the Empire which cannot stand many years longer. The Turk;, 
never yet brought it so far and high as the Roman Empire, which in the 
space of fifty years arose and encreased exceedingly. Christ approacheth 
for we have no Scripture more ; also the signs are at hand, The great 
Turk boasteth that he is descended from the stock and blood of Ottoman ; 
the Roman Emperors never had any such line and descent, for Emperor 
Julius left no male heir. Augustus, Tiberius, Caligula, and Claudius fol- 
lowing after him, were descended but only of women, and yet had the 
Empire in possession; but the Turk hath his male stock from Ottoman.. 
The Germans now are Roman Emperors and Kings only in title ; in the 
meantime, the Pope taketh possession of Italy and other parts. The 
great Turk Selim murdered his. brethren, to the end he might rule alone,; 



448 dr. lutiier's familiar discourses. 

it is fearful that one brother destroyeth another, because he is a brother % 
it is too tyrannical. I hope that government of the Turk, which riseth so 
powerfully by tyranny, must fall ere long-. 

The Turks deride and scorn our Christian religion ; they use this sen- 
tence of Scripture, where Christ saith, " I am come in my Father's name, 
if another shall come in his name, him ye will receive," &c. Upon this 
word (others) they rest and depend. 

I receiving letters from Vienna, informing me, that the Emperor's Ge- 
neral in Hungaiy had received fourscore thousand ducats of a Jew, to be- 
tray the Christian army to the Turk, and promised to deliver the King 
into the enemies hands, sighed deeply, and said, Ah ! where will not co- 
vetousness drive the heart of an human creature? This traitor everlast- 
ingly must burn in hell ; I would not betray a dog. I stand much in fear 
of Ferdinand's proceedings, who hath caused so great a multitude to be 
thrust into the throat of the Turk, through a perjured Mameluke, who 
heretofore fell from the Turk to the Christians, and doubtless will fall 
again from the Christians (when he findeth opportunity) aud will becoma 
a Turk. 

Ah ! (said I) Princes and Rulers ought otherwise to be qualified and 
armed against so powerful an enemy, and march themselves in person 
into the field, and not to encounter him with so small a heap, for the Turk 
ou'a-lit not to be slighted and contemned. Daniel saith, " It is given unto 
him to go against the saints of God:" therefore his fortune and victories- 
ere so great, and hath an aspect as if he were a God. He maketh three* 
thrones and seats of God ; he placeth Christ at God's left hand, and Ma- 
homet at the right, who followed upon Christ's kingdom, and now is come; 
therefore the Turks take their oaths by God, who created heaven and 
earth, by Mahomet his servant, and by the fourscore and four Prophet* 
sent from heaven. The Turk in the space of thirty years hath encreased 
so powerfully, that he is become a Lord in Egypt, in Arabia, Persia, Asia, 
and in all Greece. 1 fear it will go with Germany (which hitherto hath 
been held and esteemed for the best country) as it went with Troy, inso- 
much as it will be said, Let us pray to God that he would preserve ouf 
consciences by the pure doctrine in such calamities necessities and mis- 
fortunes, 

The Turkish kingdom was shewed in the Prophet Daniel, and in the 
Revelation of St. John, to the end, godly and upright Christians should 
cot be affrighted at his great power and tyranny. Daniel's prophecy is 
a^i excelling chronicle continuing to the world's end, he clearly describeth 
the kingdoms of Antichrist and of the Turk. In the Revelation of St. 
John is written, " And it was given unto him to make war with the saints 
and to overcome them." Rev. xiii. Which directly soundeth of the Turk, 
not of the Pope ; for the saints overcome not through their sanctity but by 
patience, and in overcoming through faith, their bodies are murdered, 
paniel saith further, " It shall be for a time, times, and half a time." 
If time si°~nifieth a year, as it needs must, then it maketh three years and 
an half, and hitteth just upon Antiochus, who raged and tyrannized three 
sears and an half in the nation of Israel. 

This wicked wretch Antiochus was given for a pledge to Rome, but he 
fied away from thence and took the kingdom of Israel in possession, but 
he tyrannised over the Jews only three years and a half, at last he mi- 
serably rotted and died in the stink of his disease, insomuch that no body 
was able to remain about him; thus he was struck and slain without 
hands. Even so shall it go with the Pope, he shall also be skin without 
tiands or of the sword, he shall famish himself, for he bath not used s^e^t 



OF THE TURKS. 440 

and powerful armies, but he hath thus long" subsisted by lyings and super- 
stition, cloaked and trimmed with Scripture, as, " Thou art Peter, Feed 
my lambs," &c. Upon such deceitful grounds he encreased, and so shall 
fall again ; therefore this prophecy, " He shall fall without power," be- 
longeth chiefly and properly to the Pope; for all other Potentates and 
tyrants proceed with power and force; howsoever, this prophecy compre- 
hended both Pope and Turk, for they began almost at one time under 
Emperor Phocas, which is now about nine hundred years since, and then 
the Pope began to rule spiritually, and Mahomet began to increase ; but 
the Pope's temporal kingdom hath continued scarcely three hundred years, 
I mean since he begun to rule over Emperors and Kings. 

The Turks say, True it is, Isaac was the right son of the Promise, but 
when he should have been sacrificed, he fled from his father, as if he would 
go and fetch a slaughter knife, in the mean time Ishmael came and freely 
suffered himself to be sacrificed, from whence he became a child of the 
promise. This is as gross a lie, as that of the Papists concerning one 
kind in the sacrament. I, in my discourse greatly complained of Emper- 
or Charles in his negligence, in suffering the Turk always to take one place 
after another, whereas an Emperor should not have peace, as in history 
we see, that the Romans continually maintained a certain force and army 
which always lay in the field, like as at this day the great Turk hath his 
Janizaries the best and triedest soldiers. But we assemble and gather 
together a heap of base, despairing, insolent wretches, that do mischief 
to, and destroy those whom they ought to defend and protect. Anno 630, 
Mahomet arose, therefore this year maketh nine hundred and twenty-three 
years since he stood up. 

Luther'' s Admonition how we ought to War against the Turks. 

I, AT that time wrote a letter to the Emperor's great General in Hun- 
gary, diligently admonished him to consider, that he had against him 
four powerful enemies, he had not to do only with flesh and blood, but with 
the devil, who was the first ; Secondly, with the Turk ; and Thirdly, with 
God's wrath ; Fourthly, with our own sins ; therefore he should remember 
to humble himself and to call upon God for help. I got news, that 
Emperor Charles sent into Austria eighteen thousand Spaniards to defend 
the same against the Turk. Whereupon I sighed and said, these are hor- 
rible designs, when that abominable nation (the Spaniards) shall come to 
defend us Germans, I would rather have the Turks for enemies, than the 
Spaniards for protectors, who tyrannize in the highest measure, the greater 
part of the Spaniards are Moranes, baptized Jews, that believe nothing at 
all. The greatest hope that I have is, that the Turkish Empire will be 
brought to confusion and fall by intestine wars, for in that manner all the 
kingdoms of the world have fallen and been destroyed, as the Persian, the 
Chaldean, the kingdoms of Alexander and of the Romans, all these there- 
by went to the ground, discord and dissension have been their poison, and 
so it will go with Germany, for our Princes of the Empire will not agree 
among themselves. Whoso climbeth high, is in danger to fall , canning 
swimmers may lightly be drowned ; and although the Turk is climbed 
very high, yet when his time cometh, it is done as in a moment, that our 
Lord God layeth his kingdom in the ashes. 



Reflections on Chap. 74.— The Turks are naturally savage and 

KKk 



450 wr. Luther's familiar discourses. 

untaught. Their Religion is that of Mahomet, whom they believe to ttfe v 
a greater Prophet than Jesus Christ. Their Government is despotic, and 
is maintained by the most arbitrary measures that passion, revenge, ava- 
rice, and corruption cau suggest. But when the true knowledge of Jesus 
covers the earth, then will these ferocious tribes be subdued by the power- 
ful word of God, and submit to his authority. 
May the Lord hasten it in his time. 



CHAP. LXXV. 

OF 

CODKTEHg ANB CITIES, 



Luther's Discourse of Countries and Cities. 

CORNELIUS TACITUS described Germany very well, he highly ex* 
tolled the Germans, by reason of their constancy in keeping promise, es- 
pecially in the state of matrimony, touching which particular they excelled 
all other nations. In former times it stood well with Germany, but now, 
alas ! those and the like fine good people are much decreased, are fallen 
from the kind, and become rudel proud and insolent. The best time and 
days were before the deluge, when the people lived long, carried them- 
selves moderately in eating and drinking, they beheld God's' creatures with 
diligence, both celestial and terrestrial without wasting, without warring 
and debate, then a fresh cool spring of water was more sweet, acceptable, 
and well relished, than costly wines. Germany in time past was a fair 
country and nation ; I hold the H, is turned into G, for heretofore it was 
called Hermani. Anno 1539, the 8th of January, in the evening, about 
six of the clock, a comet was seen here at Wittemberg which was eclipsed, 
but very long in twenty degrees, it stretched the tail after the sign of the 
Fish from the West towards the North, and the rising of the sun when it 
standeth at the highest. This comet was beheld of me, of Philip Melanc- 
thon, Justus Jonas, and of Erasmus the Mathematician, with great admi- 
ration. Then I said, I will prophesy over Germany, not out of the Pianets a 
but I will declare unto her God's anger ouUof the Divine Word, for it is 
impossible that Germany should escape unpunished, she must receive a 
great scourge, there is no remedy, for God is daily provoked to destroy 
us, the Godly with the ungodly must be visited and taste of the rod. But 
let us pray without ceasing, for the Lord doth the will of those that fear 
fcim, and heareth their prayers, &c. This he kath thoroughly appro ved* 



OF COUNTFUES AND CITIES. 451 

flow long hath peace hung as it were, even upon a silken thread against 
so many great practices and bloody consultations of our adversaries and 
against all hope hath been preserved ? God hath resisted and hindered 
them, he hath broken their power and frustrated their designs. 

That Germany wanteth a good Governor. 
GERMANY is like a brave and gallant horse that hath provender to the 
^full, but wanteth a good rider ; now like as a strong horse runneth here 
and there a*tray, except he hath a rider to rule him ; even so Germany is 
also a powerful, a rich, and a brave country, strengthened sufficiently with 
able people, but it wanteth a good head and Governor. 

What Alteration of Apparel Signifieth, 

THESE often altering of apparel and these new fangled fashions, will 
produce also an alteration of government and manners, we seek too much 
thereafter. Emperor Charles frequently saith, The Germans learn of the 
Spaniards to steal, and the Spaniards learn of the Germans to feed and 
swill. 

Of Jerusalem. 

ON St. Lawrence's day the 10th of August, the Temple at Jerusalem 
was burned ; afterwards on the nativity of Mary, the 8th of September, 
the other, inward, best fortified, and strongest part of the city was de- 
vasted and taken in. And forasmuch as Jerusalem was the most glorious 
city, from whence the holy Scripture and the original of the Christian 
church proceedeth, therefore the devastation thereof is placed before our 
eyes, as a picture, to shew how it will fare with the Christian church, 
for the Christian church is that spiritual Jerusalem wherein God still dail^ 
walketh. 

Of England. 

I BELIEVE England is a piece of Germany, I hold the Germans i» 
former times were transferred and set therein : for to this day, the Bishop 
of Coin stileth himself, Prince of Angaria, or Eugern, where uow Brern^ 
and Hamborough lie, sometimes it was named Britannia, afterwards Jin* 
garia, of the nation which were carried thither. 

Of Swi$serland 9 or Helvetia. 

SWISSI A, is a dry and mountainous country, from whence many o£ 
them are constrained to seek their maintenance elsewhere. Dr. Jonas> 
read the Swissers complaint at Lurich, against the forcible intentions of 
the other Papists, wherein at last they concluded, that they no longer 
would endure the same, but intended to be revenged, as God should help 
them. Whereupon 1 said, 1 like not their argument and ground on which 
they boast and depend, namely, they who have a good cause, may justly 
raise a war ; they, the Swissers have a good cause, therefore they may 
begin a war. Both the precedent sentences major and minor are false 
and doubtful, for the first permitteth not every man to begin a war, but 
only the necessity or constrained defence. The other proposition, minor % 
is uncertain and doubtful, namely, whether they have a good cause or 
not : therefore followeth thereout also an uncertain and doubtful con- 
clusion. 

Touching Differences of Languages. 

TOE High Germans are simple, and do more affect the truth than the 

Ksk2 



452 »R. LUTHER'S FAMILIAR DISCOURSES. 

French, the Italians, Spaniards, English, &c. which their languages do 
also shew in that they pronounce and utter their speech in a hissing and 
lolling kind of manner ; therefore it is said, The French write otherwise 
than they speak, and otherwise than they mean. But the High German 
tongue is the most complete, and hath much community with the Greek 
tongue ; Latin is small and thin enough, not regulated, for she hath not 
double letters ; next after Greek followeth High Dutch. 

Of Walloons and Italians, 

The Italians are very crafty and subtle people ; they ought justly to be 
inade ashamed, and to have their filthiness discovered, to the end they 
might be made to blush : they contemn all other nations, as if they only 
were wise. My advice is, and always hath been, that young fellows, 
when they thoroughly have learned their catechism, and are well in- 
structed in God's Word, should visit Italy, should know their tricks and 
knaveries, to the end afterwards they may take heed of them. 

Italy is a very good and fruitful pleasant country, especially Lombardy, 
a valley of twenty miles in breadth, through the midst of which the 
Eridanus floweth, an excellent pleasant water, so broad as from Wittem- 
berg to Breta, on both sides are the Alps and the Apennine mountains. 

Of the Roman Empire. 

THE Roman Empire began to be rich and to increase in the Apostles* 
time, it came to the Germans under Charles the Great, seven hundred 
and fifty years since, for Charles had three sons, to the firstborn he gave 
Germany ; to the second, France ; to the third, Italy ; but Germanicus, 
the Dutchman, remained Emperor. If the present Emperor had France 
in Possession, then he would be able to anger the Turk. The Roman 
Empire flourished not long, the Romans had it not two hundred years, 
afterwards it came to the French, at last the Germans wholly possessed it, 
who have had it above eight hundred years together, so much as con- 
cerneth the title. The greatest, the richest, and most powerful cities, as 
Antioch, Nineveh, and Babylon, &c. are now nothing but little cottages, 
like to old decayed walls and heaps of stones. Thus the kingdoms of the 
World do vanish. Our Lord God dealeth with countries and cities, as I 
deal with an old hedge-stake, when it displeaseth me, I say, I will pluck 
thee up and burn thee, and will stick another in thy stead. The English 
nave had France in possession, so far as Burges, and built many cities 
and houses therein, but at last, they were driven out again by Monheri, 
between Paris and Orleans. But notwithstanding, they have still in pos- 
session the best port in France, Calais, where all the inhabitants must be 
English people, and at certain hours, must speak English, and not French, 
under pain of a nominated punishment. 

Of the Venetians, 
VENICE is the richest city above all others ; she hath two kingdoms, 
Cyprus and Candia, but Candia or Crete sometimes was full of robbers ; 
for six hundred ruined or bankrupt merchants fled thither. But inso- 
much as this island is very hilly, they were not able by force to keep it 
clean from robbers and pursers, therefore the Venetians caused a public- 
proclamation to go forth, that they would secure and receive all the rob- 
bers again into favour, upon condition that each robber should bring unto 
them the head of another robber. By which means one wretch being 
snapped by another, the island was cleansed of those vipers, which was a 
£ood and wise council. Venice, the richest city, regardeth neither mo^- 



OF ROME. 453 

desty nor civility, they seek only after their own profit ; they always are 
neutrals ; they carry on both shoulders : they hang the cloak according 
to the wind ; they are no soldiers but pepper-sacks. Now they hold 
with the Turk, ere long- they will be for the Emperor; what party hath 
victory, therewith they do hold. They regard nothing- more than costly 
and stately houses, apparel, and covetousness. 



Reflections on Chap. 75. — Christians desire the better country, 
that is an heavenly country. Reader, are you travelling that way ? Then 
you are looking unto Jesus. 



CHAP. LXXVI. 



<D '» ill 1 



Luther's Discourse of the City of Rome. 

FORASMUCH as God hath brought me into this evil-favoured busi- 
ness and game, I would not take an hundred thousand ducats that I had 
not seen Rome, otherwise I should always stand in fear that J much 
wronged and abused the Pope ; but what we see and know, the same we 
speak. Bembus, an exceeding learned man (as he thoroughly had be- 
held Rome, and considered her), said, Rome is a filthy, stinking puddle, 
full of the wickedest wretches in the universal world, and wrote as fol- 
io we th : 

He that would godly live, from Rome must hast and fly ; 
All things are set to sale, no room for honesty. 

In this time of the Gospel, some have been at Rome who set their wic- 
kednesses and villainy abroach, and reproved the same. As Lodowick, a 
Capuchin Friar, and Egidius, an Austin Friar ; also two other preaching 
Friars, which found fault with the errors of Popedom openly in their ser- 
mons. But the day following they were all found dead, their tongues cut 
cut, and destroyed. Whoso in Rome isheard to speak one word against 
the Pope, receiveth either a strappecorde, or is punished with death ; for 
his name is, Touch me not. Before the birth of Christ there were num- 
bered in Rome forty hundred thousand citizens ; but not long after were 
numbered above fourscore and ten hundred thousand. 

An ancient Minister supped with rne, who spoke much of Rome ; he 
had been there four several times, 1 asked him, why he went thither so 
often ? He said, First I sought a knave there; Secondly, I found him; 
Thirdly, I brought him from thence; Fourthly, I carried him thither 
sgain, and set him behind St. Peter's altar. 



454 i>p t . LUTHEft's FAMILIAR DISCOURSES. 

St. Peter's church in Rome hath stood about thirteen hundred years, a 
great sum of money hath heen spent thereupon : for the Pope commanded 
the angels that they should immediately carry into heaven the souls of all 
those which died on the way going towards Rome to visit St. Peter's 
church. This gave John Huss ample occasions to write against the Pope, 
shewing that he had no authority to command the angels. Anno 1511, a 
Capuchin Friar, in the presence of Dr.Staupits and divers others, at Rome, 
related a dream which at that time he dreamed ; namely, that a hermit 
should arise under Pope Leo the Tenth, and should fall upon Popedom : 
whereupon Philip Melancthon said, this hermit is Luther, for the Austin 
Friars are called Hermits, When I was at Rome, they shewed me, for a 
precious holy relic, the halter wherewith Judas hanged himself; which 
ought not by us to be forgotten, to the end we should consider, in what 
ignorance our fore-fathers were. 

Rome sometimes was a holy city, but now she is the spouse of the de- 
vil, and Christ's enemy. 



Reflections on Chap. 76. — The Romish history tea cheth us, that 
Romulus laid the foundations of the City of Rome, in the blood of his 
Brother Rhemus. And as the foundation was laid by him, so hath the 
frame been upheld by his bloody brood until this day. Whence where the 
Emperors, who shed so much Christian blood in the first three hundred 
years after Christ, were they not Romans ? From whence springs the 
horrible Massacres of Protestants, and the inquisition from the Pope of 
Rome ? " From all false doctrine, heresy and Schism, Good Lord deliver 
us" 



CHAP. LXXVII. 



u 

OF 

VOCATION AOT) CAJLMNGc 



Luther's Discourse of the Vocation and Calling. 
WHEN those that are in the office of teaching, have not joy and com- 
fort from hence ; namely, that they have not regard to him that called 
and sent them ; so is it with such an irksome work. Truly I would not 
take the wealth of the whole world, that I should now begin the work 
against the Pope, which thus far I have wrought by reason of the exceed- 
ing heavy care and anguish wherewith I have been burthened. Again, 
when 1 look upon him that called me thereunto, so would I not for the 
world's wealth but that 1 had begun it. 



OF TOCATION aNP CALLING, 45& 

It is a case much to be lamented, that no man is content and satisfied 
with that which God giveth him in his vocation and calling : other men's 
things please us more than our own ; as the heathen said touching the 
jsame: 

My neighbour's corn more fertile is than mine ; 
None yield more milk than do my neighbour's kine. 

.Even so do we poor human creatures in our vocations and callings ; no 
jnanis content with his condition, The ox would h?ve a saddle, and the 
horse would go to plough. The more we have, the more we desire. To 
(serve God, is, that every one should remain in his vocation and calling, 
be it never so mean or simple : for first it teacheth the hearing of God's 
Word in the church. Afterwards it dependeth upon the word of the ma- 
gistrate and of the parents, and to be obedient thereunto, this is to serve 
God aright. 

That we ought wot to neglect Occasions or Opportunities. 

IT is said, occasion hath hold before, but is bald behind. Our Lord in 
nature hath given plainly to understand the same in this manner. A 
country farmer or husbandman must sow out his barley and oats about 
Easter, if he deferred it unto Michaelmas, then it would be too late, 
When apples are ripe, then they should be plucked from the tree, if it be 
neglected, then they be spoiled and lost : procrastination is a contrary 
vice to overmuch hastiness. Like as my servant Wolfe doth, when four 
or five birds fall upon the bird hearth ; he will not then draw the net, but 
saith, I will stay until more come, then they all fly away, and he get- 
teth nothing. Therefore occasion is a great matter. Terence saith well, 
I came to her in time, which is the chiefest thing of all ; this the young 
boys in the schools understand not, they are stayed and imperial words. 
Julius Caesar was a man, he understood occasion ; but neither were Pom- 
pey nor Hannibal such men. We are not able to express what occasion 
is, therefore we understand it not; in High Dutch it is not to be uttered, 
for this word opportunity is rather tied to place and persons, than time ; 
neither have the Latins any word wherewith they can rightly express it, 
I hold the derivation is falling out so ; as when we say an accident, The 
Grecians have but only one word, that is, kairos ; we may utter it in 
this manner, and say, Make use of the hour and of what the hour bringeth 
or yieldeth. 

It is a marvellous thing that we should neglect such aa excellent thing, 
which was first of all, viz. time : that we are not able to utter the same, 
and very few understand it, especially youth, therefore they must have 
Fathers and Masters, who ought with the rod to hold them therewnio, that 
they neglect not the time, otherwise it is lost. Many a young fellow hath 
a stipend during six or seven years, then ought he diligently to study ; 
then he hath his tutors»and other means, bat he thinketh, O thou hast 
yet time enough, and mayest well attain thereunto. But I say, No, fel-i 
low; it is said, What little Jack learneth not, the same neither learneth 
great John. Now the occasion saluteth thee, and reacheth the hair unto 
thee, as if she would say, Behold, here I am, take hold of me ; but thou 
thinkestshe will come again : then saith she, Well, seeing thou wilt not 
take hold of my fore-top, take hold therefore on my tail ; and therewith 
she flingeth away. 

Bonaventura, was but a poor silly Sophist, yet he could say, He that 
neglects occasion, is neglected of it, and we use to say, Take hold while 
it is tinje, bqw, now, while tin* now is present. The Germans have very 



456 dr. luther's familiar discourses. 

> 

fair proverbs touching the same, and say, When one offereth thee a pig, 
then open quickly the mouth of the poke.* Also, when our Lord God sa- 
luteth one, then he ought to thank him. This is very divinely spoken, 
that our Lord God giveth*or sendeth the occasion and opportunity, but who 
understandeth it to be the gift of God. Neither our Emperor Charles 
understood the occasion when he took the French King Prisoner before 
Pavia, in the year 1525. Afterwards also, when he got into his hands 
Pope Clement, and had taken Rome, anno 1527, and anno 1529, when 
almost he got the great Turk into his hands before Vienna ; then was Oc- 
casion. But Emperor Charles refused to thank God who saluted him, 
therefore he is justly bereaved of all good fortunes. It was too much and 
great a negligence, that a monarch should have in his hands the three 
most powerful heads, aud so negligently let them go, therefore I say justly 
unto him, Occasion hereafter is bald behind. I, reciting a fable concern- 
ing this verse, Give but little belief, keep thine own, and what is lost let it 
go , said, There was one that had catchecf a bird, the bird willing to be 
set at liberty, said, Let me loose, and I will shew thee a very fair and pre- 
cious jewel, worth many thousands ; Yea (saith the man) theu intendest to 
deceive me; No truly (saith the bird), thou shalt go with me and see the 
precious stone. The man let go the bird, which flew upon a tree, sat on 
the top thereof, and threw him down this jewel, When thou hadst me, 
thou shouldest not have believed me ; What thou hast, the same keep : 
Hast thou lost it, so have thou patience. 



Reflections on Chap. 77. — If we carefully attend to the wise man's 
counsel, we shall find God's blessing attend us in every state and condi- 
tion of life. " In all thy ways acknowledge him, and he will direct thy 
Paths." 

* There" is a proverb of that kind in English : We must make hay while the sun 
shines 



CHAP. LXXVI11. 



#f ti>t eouvt &ift. 



Luther's Discourse of the Court Life, 

ANNO 1558, the 15th of November I was sent for to Court by the 
P rince Elector of Saxony, about important business. At my return from 
thence with Philip Melancthon, Francis Burckbard of Weymar, Vice 



OF THE COURT LIFB. 457 

Chancellor to the Prince Elector, in person gave him a convoy, and with 
three fair horses, which Henry King of England had given him, rode by 
his coach. Whereupon, I began to laugh, and said to Philip Melancthon, 
this man's fortune will raise unto him great hate and envy at Court, for the 
roaring courtiers must behold, that this man is made a living Cavalier of 
St. George : for so they say, when scribes or learned men are made 
Knights. The King of England would willingly have kept Francis 
Burckhard in England, and have made him a Cavalier of the kingdom, 
but he refused it ; at his departure, the King graced him with royal pre- 
sents, and so dismissed him from thence. 

Of the Slanders of the Court, 

HOW went it with Daniel at Court ? There the courtiers sought oc- 
casion, and willingly would have set on his skirts. Daniel was a wise 
man, therefore the King intended to place him over the whole kingdom. 
This the Princes in Persia could not endure, for whoso serveth well and 
uprightly at Court, the same very soon getteth haters and enviers. 

Of Court Verses, oftentimes recited by me, profitable for Courtiers to 

know. 
Give much, little take, nothing ask. 
If the Court allure thee with her painted honours, 
Care and sorrow will be thy perpetual companions ; 
Or, suddenly changing, if she shuts her gates against thee, . 
Then fear and anxiety will seize thy troubled soul. 
But if you bear her disdain with a noble courage, 
Thy grief can never be of long continuance. 
Aud afterwards with mind at ease you may indulge the Muses, 
When the barbarous courts forbids to be adorned, or cultivated. 

Of the Court Life. 

PHILIP MELANCTHON discoursed with me, touching the Court life, 
and said, the Court life is like books of tragedies, which without are 
adorned with gold and purple, but within are full of miseries, and contain 
a thousand miseries for one purple. Whereupon I said, yet, nevertheless, 
every man striveth to beat Court, they would all be made rich, powerful 
and great, and many a one hath the luck to hit it ; for a great Prince can 
soon make a poor fellow rich. 



Reflections on Chap. 78. — We may take the opinion of the wise 
man, who had seen more riches, honour and Court Splendour, than any 
one before or since, and after he had examined it, and proved it, he said, 
" Vanity of vanities, all is vanity, and vexation of spirit.'* 



LlI 



45S 



APPENDIX. 



A j IF ffl :B ' ID ff •& 



Dr. JOHN AURIFABERs 



P R 



FACE 



TO THE FIRST 



Original 3E&((ion of tl)t£ mox% 



■THIS Preface is here subjoined as an Appendix, because it contain* 
not only a short and concise view and description of the state of Religion^ 
before and after the time of the Reformation, but also many pious and per- 
il uent remarks on this subject for Christians of all times and denomina- 
tions. The reader, who minds the matter, will not be offended with some 
obsolete words in this Preface as well as in Luther's Discourses ; for even 
this simplicity in the manner of writing is characteristic of those ancient 
times, in which truth was respected for her inward natural beauty, not for 
her dress. We have given the whole in its original form, without any 
material alteration : because we were of opinion, that to polish the style 
and composition of such a work by the more refined taste of modern times, 
would be as unbecoming as to adorn an old Gothic temple with the de- 
corations of a stage. The prophecies of Luther concerning a change of 
things after his time, have been fulfilled ; and though arts and sciences, 
literature and theology, have made great progress in the woild during that 
period, yet it must be confessed, that the fundamental doctrine of justifi- 
cation by faith, which is the very basis of true practical Religion and 
Christianity, is slightly thought of at present in our Protestant church. In 
this, and many other respects, the light, which shone at Luther's time, 
has been eclipsed by a succeeding darkness in our enlightened times ; and 
we have not so much to dread now the horrors and superstition of Popery, 
as the total overthrow of the authority of the Word of God by conceited 
Critics, Atheists, Enthusiasts, and Infidels. It is however a great com- 
fort to believers, what our Lord and Saviour Jesus Christ said to Peter, 
that his church should be built upon his confession, that he was th§ 
Christ, and the Son of God, as upon a rock, and that it never should bs- 
©verturned by all the powers of hell. 



APPENDIX. 459 

To the Honourable and Right Worshipful the Head Governors, the 
Mayors and Aldermen of the Imperial Cities, Strasburgh, Augs- 
burg, (Jim, Nuremberg, Lubeck, Hambergh, Frankfort Brunswick, 
on the Main, and Regensberg, Sfc. 

Grace and peace from God the Father, through Christ Jesus our Lord. 

THE holy and royal Prophet David, in the 78th psalm, saith, "God 
made a Covenant with Jacob, and gave Israel a Law, which he command" 
ed our fathers to teach their children, that their posterity might know it, 
and the children which were yet unborn. To the intent, that when they 
came up, they might shew their children the same. That they might put 
their trust in God, and not forget the works of God, but to keep his 
commandments." 

Tn these words the great benefits of God are set forth aud praised, in 
that he revealeth to mankind his holy Word, his covenants and laws, and 
maketh himself known ; instructed us of sin and righteousness, of death 
and life, of condemnation and salvation, of hell and heaven, and in such 
wise he gathereth a Christian church to live with him everlastingly ; and 
the Prophet wills also, that we should learn God's word with diligence, 
and should teach others therein, and should make it known to all people, 
and in no wise should forget the wonderful works of God, but should ren- 
der thanks to him for the same. 

Therefore, when God had suffered the children of Israel a long time t# 
be plagued with severe servitude in Egypt, and thereby fall into idolatry 
and false serving of God, to suffer great persecutions, and many other 
miseries; then he sent unto them Moses and Aaron, who kindled tha 
light of God's Word again, and drew them from the abominable idolatry 
of the Heathens, and opened unto them the knowledge of the true God. 

Then he led them also with a powerful hand out of the bondage of 
Egypt, brought (hem through the Red Sea, and before their eyes he over- 
threw and drowned the tyrant Pharaoh, with all the Egyptians. He shewed 
unto them great goodness also in the Wilderness ; namely, he gave his 
commandments unto them on Mount Sinai : he fed them with manna, or 
bread from heaven, and with quails, and gave them water to drink out of 
the rock ; and moreover, he gave manifold victories unto them, as, against 
the Amalekites, and other enemies. 

Then he gave unto them strict charge that they should always remem- 
ber those unspeakable benefits, that they should speak thereof unto their 
children, and should be thankful for the same. 

For this cause they were yearly to observe and keep the feasts of Easter, 
of Whitsuntide, and of the Tabernacles, to the end they might always be 
mindful of God's goodnesses towards them; as is written Exodus xiii, 
" Thou shalt shew thy son in that day, saying, This is done because of that 
which the Lord did unto me when I came out of the land of Egypt, And it 
^hall be for a sign unto thee upon thine hand, and for a memorial between 
thine eves, that the Lord's law may be in thy mouth ; for with a strou 
g hand hath the Lord brought thee out of Egypt." But the children 
of Israel, after their wonderful deliverance, gave no great (hanks to God 
for so many and great benefits ; for, not long after, they erected the Gol- 
den Calf, and danced about the same. As also at the Waters of Strife 
they murmured against God, angered him, and drew his punishments 
upon them. 

We should also place before our eyes this admonition of the 78th Psalm, 
and should thoroughly consider the example of the children of Israel, who 
so soon forgot their deliverance out of Egypt. For we also may well re- 
joice, that now, in our days, we have restored to us again GoU's Word 



460 APPENDIX. 

gloriously bright and clear; so that we should shew this inestimable trea- 
sure to our children's children, and how we are delivered and freed from 
the kingdom of Antichrist, the Pope of Rome, and from the traditions of 
men, which was a right Egyptian captivity, yea, a Babylonian imprison- 
ment ; in which our fore-fathers were worse tormented and plagued than 
the children of Israel were in Egypt. For God hath given unto us also in 
Germany a Moses, to be our captain and leader, namely, the much en- 
lightened and famous man Martin Luther, who, through God's special 
providence, hath brought us out of Egyptian slavery, and hath unveiled 
and cleared all the chief articles of the christian religion ; and hath so 
powerfully protected and defended this doctrine of Luther, that the same 
(as God's Word) hath remained and stood fast against the gates of 
hell. 

For although many learned men, Universities, Popes, Cardinals, Bishops, 
Friars, Priests, and after them Emperors, Kings, and Princes, did raise 
their strong and powerful battery against this one man, Luther, and his 
doctrine, intending quite to suppress the same : yet, notwithstanding, all 
their labour was in vain. And this doctrine, which is the true and ancient 
doctrine of Christ, and of his Apostles, remains and standeth fast to this 
prsent day. 

And we should look back, and consider, how, and in what a lamentable 
manner it stood with us fifty years past, concerning the religion and 
government of the church, and in what miserable bondage we have been 
in Popedom ; for the same is unknown to our children, yea, we that are 
old have almost forgotten it. 

' And first in the temple of God sat the Man of Sin, and the child of 
perdition, namely, the Romish Antichrist, of whom St. Paul did prophecy 
2 Thess. ii. " Who exalteth himself above all that is called God," or that 
is worshipped; he altereth and perverteth God's Word, Laws, and Sta- 
tutes; and on the contrary he instituteth all manner of divine services, 
ceremonies, and ordinances after his own will and pleasure, and in mani- 
fold ways and meanings, yea, oftentimes the one contrary to the other ; 
so that in Popedom no man could know what was certain or uncertain, 
what was true or false, nor what was commanded or forbidden. 

He sold all these for money ; he forced all people under his yoke, inso- 
much that Emperors were constrained to kiss his feet, and from him to 
receive their crowns ; no King or Prince dared to oppose him, nor once 
to frown at his commands or prohibitions. 

From hence he boasted, in his decrees and bulls, that he was God's 
Vicar on earth, that he was head of the church, supremest Bishop, and a 
lord of all Bishops and learned men in the universal world; that he was a 
natural heir and an inheritor of of the Empire, and of all kingdoms when 
fhey fell void. Bis crown at Rome was named, The kingdom of the 
* or!d, every man must bow to him as to the most holy Father and god on 
earth. And his hypocritical canonists, in their disputes, maintained, that 
he was not only a man, but that he was both god and man together ; who 
coiilcj net sin, and who had all divine and human wisdom in the cabinet of 
his heart ; from whose stool or chair even the Holy Scriptures must re- 
ceive their power, virtue, and authority. 

He was the master of faith ; and he only was able to expound the Sacred 
Writ, and to understand the same; yea, he was so sanctified, and so far 
from reproach, that although he should lead the third part of all the souls 
of mankind into the pit of hell, yet no man must dare to question or re- 
prove him, or to demand why he did it. For every one ought to believe, 
that his sacred excellence, and sanctified power, neither would, should nor 



APPFKDiX. 401 

could err. He had authority to make void and to annihilate both the Ne\r 
and old Testaments. The church was built upon him, he could neither err 
nor fail, from whence it followed cf necessity that he was higher and more 
eminent than all the Apostles. 

He had also power and authority tc erect new articles of faith, which 
must be equal in value to the Holy Scripture, and which ought to be be- 
lieved, if people intended to be saved, 

He was likewise far above all Councils and Fathers, and to be censured 
by no terrestrial jurisdiction, but all must be subject only and alone to 
his judgments and decrees. 

He made his Romish church the mother of all churches, from whenca 
it came that all the world appealeth thither. He was only and alone 
the governor of the church, as being 1 far more able and fitter to govern 
than the Apostles themselves if they had been living. 

He had power to command all people on earth, the angels in heaven, and, 
the devils in hell. To conclude, the chair of Rome was so holy of itself, 
that although a wicked villain had been elected to be Pope, yet so soon as 
he was set upon that chair, then instantly he was altogether holy. 

These boastings the Pope gave out of himself; and also his dissembling 
trencher-chaplains, the recorders of his Decrees, Decretals, of his Clem- 
entines and Extravagants, propogated the same of him in writing 1 ; inas- 
much that his gorged paunch was puffed up, and he became so full of pride 
(as by his acts he shewed) that, as a Contra-Christ, he brought all into 
confusion. For it is apparent in what manner he raged in and about the 
doctrine of the Law or Ten Commandments, and how the same by him 
were demolished and taken away. 

He utterly threw down the first three Precepts ; for he made a God of 
man's free-will, in that he taught, with his school-divines, That the natu- 
ral strength of man, after the fall, remained sound and unspoiled ; and 
that a man by his own human strength (if he did but that which lay in his 
power to do) was able to observe and fulfil all the commandments, and 
thereby should stand justified before God. He taught also, it was not 
grounded in the Scriptures, that the assistance of the Holy Ghost, with 
his graces, was needful to accomplish good works ; but that every man, 
by his own natural strength and ability, hath a free will, in divine duties, 
to do well, good, and right. 

The other seven Commandments the Pope hath quite beaten down, and 
hath exalted himself above parents and magistrates, and above the obedi- 
ence due unto them, and hath instigated and stirred up children against 
their parents, and subjects against their rulers (as it plainly appeareth by 
the Imperial histories) ; which are great and fearful sins and transgressions 
against the fifth commandment. 

He hath also usurped and drawn to himself the temporal sword, and 
taught, That it is right and lawful to resist and drive away power with 
power: and that it is not an absolute command (but only an advice) to 
love our enemies, to suffer wrong, &c. Such doctrine is quite opposite to 
the sixth Commandment. 

Then, contrary to the seventh Precept he forbad his holy Friars, Priests 
and Nuns to marry ; and made way for them to live in whoredom, and 
in lechery without reproof; yea, and moreover he received a yearly income 
and rent of such whorish wretches; and thereupon he despensed with 
matrimonial causes, which God expressly hath forbidden. 

Contrary to the eighth Commandment he hath also usurped to himself 
kingdoms, principalities, countries, people, cities, towns, and villages, 
and haih taken possession of the most delightful places and dwelling's in 



402 APPENDIX. 

the world ; hath sucked out the sweat and blood of poor people, and filled 
his thievish purse in such manner, that those of his spiritual shavelings 
are richer than temporal Princes. 

He tore also in pieces, and made void all manner of solemn vows, 
promises, and covenants of peace, which were made without his Popish 
consent and authority, directly against the ninth Commandment. 

Lastly, and against the tenth Commandment, he taught, that the 
wicked lusts of concupiscence of mankind were no sins, but proceeded 
only out of human weakness. 

In such a manner, and out of a diabolical instinct, did the Pope throw 
down all God's commandments, and instead thereof did erect human laws 
and precepts. 

The like course he took also touching the preaching of the Gospel. 
They preached nothing at all of Christ, of his person, works, precious 
merits, and benefits ; neither did they any way comfort the distressed sor- 
rowful consciences. And people were altogether ignorant how or 
where they might obtain true remission of their sins, eternal life aad sal- 
Vation. 

They declared also to the people, in their sermons, that the only Media- 
tor between God and man, our Lord and Saviour Jesus Christ, was a se- 
vere and an angry Judge ; that he neither could nor would be reconciled 
with us, except we had other advocates and intercessors besides him. 

By this doctrine people were seduced, and carried away to Heathenish 
idolatry ; and they took their refuge in dead Saints that should help and 
deiiver them, and made them to be their gods : in whom they put more 
trust and confidence than in our blessed Saviour Christ Jesus ; and es- 
pecially, they placed the Virgin Mary (instead of her son Christ) for a. 
Mediatrix on the throne of grace. 

From hence proceeded the pilgrimages to Saints, where they sought for 
pardons and for remissions of sins. Also they sought for pardons of the 
Pope 5 of the Fraternities, of Friars, and of other Orders. And people 
were taught, that they must purchase heaven by their own making of 
satisfaction, by their own good works, strict kind of lives, by fastings, 
and such like works. 

And whereas prayer is the highest comfort of a Christian, yea, his assy- 
lum, his shield and buckler against all adversities ; therefore hath the 
Pope out of prayer made a naked work, a tedious babbling without spirit 
and truth. People prayed ia Latin psalters, and books which they un- 
derstood not : and thereby they wrought terrors of consciences, and from 
hence people received no hope, or true comfort at all, neither to be helped 
nor heard. Yet, notwithstanding, they were made to Believe that such 
devilish prating should merit pardons and remissions of sins for the space 
of many thousand years. 

Baptism, in Popedom, likewise hath almost lost its lustre, for it was not 
only fouled and stained with human toys and additions, as with holy 
water, with salting, with lights, oil, or chrizume, but also it was cele- 
brated in the Latin tongue; to the end the laity, standing by, neither 
should nor could understand it ; and in its place they constituted Monkery 
as a second baptism, in equal value and operation, through which they 
took themselves to be as pure and clean as those that received Christ's 
baptism : from whence they gave to them new names (as they used to 
give to the Popes in their elections) conceiving their first names to stink 
which they received in Christ's baptism. 

The Lord's Supper, in Popedom, also was dishonoured, corrupted, 
turned into idolatry, and wickedly abused • for they used the same ao-t 



APPENDIX, 463 

in remembrance of Christ, but it was made in the Mass the offering- of 
some wicked Priest, and a self-merit of some despairing- wretch that daily- 
devoured the same without faith and the right use, and afterwards he 
sold it (as his breakfast) to others for money, to be imparted to the souls 
in purgatory, thereby to redeem them therefrom. Insomuch that out of 
the Lord's Supper they made merely a market or a peddling fair. 

Moreover, the Pope treacherously stole away from the Laity, the one 
part of the Sacrament, namely, the wine, and the other part (which was 
left) was closely shut up and preserved ; and yearly, on Easter-day, with 
great solemnity, was carried about and worshipped, and therewith they 
wrought fearful idolatry. 

With confession the Pope likewise brought into confusion the con- 
sciences of the whole world, and the souls of many into despair, and im- 
posed upon people full absolutions in regard of their own good works 
and merits ; and thereby, instead of solace and comfort, he brought fear- 
ful frightings, disquietnesses, and discouragements, into the consciences 
of 'distressed and sorrowful people; and, instead of true keys, he 
made false thievish picklocks, of which he made use in all his wicked 
proceedings. 

Now, when he had darkened and falsified God's Word, and the doc- 
trine of the Law and Gospel ; had made frustrate and annihilated the 
sweet and comfortable prayers and true devotion towards God ; had dis- 
honoured baptism, the Lord's Supper ; then, at last, he proceeded to tread 
under foot the divine state and orders in the world ; insomuch that, of the 
pulpit, and church government, he made a temporal discipline, where he 
(the Pope) sat as the head and monarch ; and under him the Cardinals, 
Archbishops, Bishops, Prelates, Abbots, Friars, Nuns, Priests, and an 
innumerable multitude of many other orders, all which must be styled 
holy Fathers, who lived in the state of accomplishing full satisfaction for 
sins. On the contrary, the poor Laity stunk altogether in their sacred 
noses ; for they (as holy Fathers) served God day and night, early and 
late, with celebrating Mass, which, observing the canonical hours, they 
sung Latin in the churches, fasted and accomplished many other good 
works ; therefore they sold to the Lay people good works and deserts 
(which they had in overplus) for money. 

By this short relation a man may easily collect in what state and con- 
dition the Christian church stood in Popedom. Such fearful darkness did 
God suffer to go over the wicked unthankful world as a just judgment. 
Inasmuch that they refused to receive the light of the truth to salvation. 

But God, who is abundant in grace and mercy, hath caused his Son 
and light of the Gospel again to rise in our time, and hath expelled such 
dark nights ; dispersed those gloomy clouds of human traditions : for 
having awakened that most famous man of God, Luther, who, with his 
preaching and doctrine, joined battle with Popedom, and (through God's 
word) threw the same to the ground, and thereby delivered us from the 
crptivity of Popedom, led us again into the Land of Promise, and placed 
us in a paradise where God's Word is cleared, and (God be praised) the 
church cleansed from the cobwebs of men's traditions, and is purified and 
gloriously reformed, so that we never can be able to render sufficient 
fhanks to Almighty God for the same. 

For God, through Luther, hath brought forth the Bible, or the Holy 
Scripture, which formerly lay (as it were) under the bench, and clearly 
hath translated the same out of the Hebrew into the High German tongue, 
which mey easily be read and understood of young and old, rich and 
poor, clergy and laity, 



464 APPENDIX. 

And now a father or master may read the Holy Scriptures to his wife, 
to his children, and servants, and may instruct them in the doctrines of 
grace, and direct them in the truth and true service of God. Whereas 
before in Popedom, the Bible was known to none ; nay, the Doctors in 
Divinity themselves read not therein, as Luther oftentimes affirmed in my 
hearing-, that Dr. Andrew Carlstad was a Doctor in Divinity eight years 
before he began to read in the Bible. And now we know the Pope to be 
that bear-wolf and devourer of people, that we know also how to take heed 
of him, and to warn our children and posterity of his tyranny. 

Now, if we Germans were not blind like the moles, we should acknow- 
ledge these unspeakable graces and benefits of God ; then should we 
justly consider these wonderful deliverances, that we are freed from Pope- 
dom (as out of that miserable Egyptian servitude), and with bended knees 
should daily render hearty thanks to God for the same ; and with the 34th 
Psalm we should say, " I will always praise the Lord, his praise shall 
ever be in my mouth : my soul shall ever make her boast in the Lord." 
And we should also cheerfully sing with the 103d Psalm, "Praise 
the Lord, my soul, and all that is within me praise his holy name : 
Praise the Lord, O my soul, and forget not the good that he hath done for 
thee." 

We should also pray heartily to God, that he would not extinguish this 
light of the Gospel, but would suffer the same long to shine, that our 
children's children and posterity might walk also in this saving light, and 
might in the same rejoice, and with us eternally be saved. 

The devil is a great enemy to this treasure of God's Word and his holy 
Sacraments, he assaulteth the same wonderfully in order to quench this 
light, as it plainly appeared after the death of this holy man of God, 
Luther: for first, strong attempt was made by the Interim, how and by 
what means the doctrine of justification by faith, of good works and a 
Christian kind of living, of the Sacraments and well ordered ceremonies in 
our Christian church, might be utterly overthrown. 

Afterwards approached the conciliators, or the qualifiers, who intended 
to mediate and to decide controversies between us and the Pope, and would 
undertake to qualify the same. They taught, that the nearer one kept about 
the Pope, the better it was : and therefore they intended to restore again 
the jurisdiction of the church to the Popish Bishops , and with great of- 
fence, they endeavoured to erect the decayed ceremonies and whoso refused 
to follow them therein, the same fell into great danger. 

These would willingly have lifted the Pope into the saddle, and would 
have brought him again upon his legs, to have domineered over us with 
his Egyptian captivity. 

Neither were slack herein the Antinomians, Swenckfelders, Enthusians, 
Co-agents, and the Maintainers of the doctrines, That good works are ne- 
cessary to salvation, with other philosophical divines. These were very 
diligent to eclipse again the true doctrines which Luther most excellently 
had cleared and brought again to light. 

Now, here all that professed to be Christians and upright teachers and 
preachers should have resisted these false and wicked errors. But many 
of them were dumb dogs and would not bark, nor set themselves against 
the ravening wolves to drive them from Christ's sheepfold to feed the 
poor sheep, and to provide for them sweet and wholesome pasture. 
Neither were they any way careful of Joseph's miseries as the Prophet 
saith. 

But others, who, like true and constant teachers, fought against those 
enemies of God were reviled and held for rebels, for boisterous and stiff- 



appendix. 465 

.necked, that would raise needless strifes and divisions, and would bring- in 
grammatical war, therefore they were hated of every one, persecuted 
and plagued. 

In like manner the schools and universities began to fall again, and the 
pure doctrine of God's Word by them was not much regarded, but school- 
divinity was held again in great repute, and many new phrases and other 
eloquent arts were brought into the church, which gave occasion to fal- 
sities and errors. 

Thereupon the politicians, the lawyers, and courtiers sallied out, these 
would rule the church and pulpits, they would put in and put out ministers 
and church wardens, would censure and determine causes of Religion accord- 
ing to their own fancies, as in temporal affairs ; insomuch that, with grief, 
we plainly see the falsifying of the doctrine, and also the devastation of 
the well-disciplined orders of the church in Germany; so that the cap- 
tivity and tyranny of the Pope is again hard at the door. 

Of this Luther in his life time did often fcretel, and highly lament, 
that after -his death the Word of God would be again sophisticated and 
brought down by false brethren, by sectaries and seducers. For, Anno 
1546, Luther being at Mansfield, in the time of Christmas, spake these 
words following to Philip Melancthon, to Justus Jonas, to Michael 
Cocleus, and to myself: I have (said he) with great pains and labour 
brought to light again the doctrine of God's Word, and all the articles of 
faith, out of the filth and mire of the school-divines, and out of the Pope's 
decrees, and I give and leave the same to you, and you have them pure 
and clean; ye now reap and gather in what I have sowed. But it will 
cost you many a sour drop of sweat to keep what I leave you; yea, ye 
will hardly keep it. 

He was wont likewise oft times to say unto us : That as the doctrine 
of God's Word hitherto had grown and highly increased, so now again 
the same would lessen and decrease when it had run its course. He said 
also, that, anno 1530, at the Imperial Diet at Augsburg, the true doctrine 
of the Divine Word was at the highest, and in full flourish, but now it 
would decline again ; for (said he) God's Word very seldom hath remain- 
ed above forty years in one place, which he proved by many examples. 

We read (said Luther) in the book of Judges, that commonly in the 
space of forty years happened an alteration of Religion among the Jews. 
In like manner it so fell out in the times of the Kings and prophets. 
[Neither was the doctrine of the Gospel in the time of our Saviour Christ 
and his Apostles of longer standing, in the land of Judea, in Greece, Asia, 
and in other territories, preserved pur e and unfalsified. 

St. Paul preached but little above thirty years, yet nevertheless in that 
short space, yea, and in his life time, the church (which by him was so 
well ordered and disciplined) was torn and in sueh sort devasted, at Co- 
rinth, at Thessalonica, at Ephesus and elsewhere, that he was constrained 
with great labour and pains to restore and to re-edify it again. 

In the time of the holy Fathers it went even so likewise, for St. Austin 
did preach and write not longer than forty years. 

In these Discourses is also shewed that the holy man, Luther, did pro- 
phesy touching the declination of the true doctrine of the Divine Word ; 
for in the title, that the Bible is the head of arts, &c. he spake these 
words following : So long as this people do live which have heard me, 
Philip Melancthon, John Calvin, Dr. Pommern, and other upright and 
true preachers, so long (said he) the case may stand well ; but when we 
are gone, and when this time is past, then there will be a fall ; we have 
an evident example concerning this point in the book of Judges,,, where,, i* 

Mmhi 



466 APPENDIX. 

the second chapter, it is said : " When Joshua was dead, and the Elders 
that outlived him and had seen the works of the Lord, then arose another 
generation after them which knew not the Lord, nor the works which he 
had done for Israel, and they did evil in the sight of the Lord, and served 
Baal ;" and they forsook the Lord God of their Fathers, which ha$ 
brought them out of the land of Egypt, and followed other gods. 

Therefore we ought to make good use of this light, and seriously to ex- 
ercise ourselves in the doctrine of God's Word, as Christ commandeth : 
*' Walk in the light while ye have the light, that ye may be children of 
the Light." And the holy Psalmist also prayeth, " That the divine Word 
may be a lanthorn to his feet and a light to his paths," that thereby he 
might direct his ways, and be preserved from darkness and stumbling. 
And St. Peter chargeth us, " That we should take good heed to God's 
Word, as unto a light that shineth in darkness." 

God Almighty, the Father of our loving Lord and Saviour Jesus Christ, 
grant his holy spirit, that Christian Kings and Princes, cities and towns, 
may acknowledge these unspeakable benefits of the revealing again of the 
Gospel, and the deliverance out of the Egyptian bondage, the kingdom of 
Antichrist ; and to be heartily thankful to God for the same, and to live 
thereafter in holiness, and not to drive away God's Word by contemning 
thereof, and through sinful and wicked actions to bereave ourselves and 
our posterity of the glorious liberty of the Gospel, nor plunge ourselves 
into such distress and miserable captivity of Popish tyranny, wherein 
our fore-fathers and predecessors have been, 

But that this treasure and pledge of God's Word may remain in Ger- 
many, and that this begun work may be set forward, and proceed to God's 
glory, honour, and praise, and to the preservation and salvation of the 
Christian church, throughout all the world; which God of his infinite- 
aiercy grant for Jesus Christ's sake. Amen*. 

Your Honours' and Worships' 

Most humble, faithful Servant, 

And very loving Friend* 

Anno 1569. JOHN AURIFABER, D. D, 



* Here follows the testimony concerning' Luther's Familiar Discourses^ which if 
printed in this Edition, after Captain Henry Bell 1 * Narrative, 



APPENDIX, 407> 



®&* €utui)im%x 

OF 

DBiHABTIN iUTHBB. 



I. The First Head* 

THE HOLY TEN COMMANDMENTS OF GOD, OR THE 
DECALOGUE. 



God spake these words, and said, I am the Lord thy God. 
The First Commandment. 

THOU shait have no other Gods but me. Thou shalt not make to thy- 
self any graven image, nor the likeness of any thing- that is in heaven 
above, or in the earth beneath, or in the water under the earth, Thou 
shalt not bow down to them, nor worship them ; for I the Lord thy God 
am a jealous God, and visit the sins of the fathers upon the children, unto 
the third and fourth generation of them that hate me ; and shew mercy 
unto thousands in them that love me, and keep my commandments. 

What doth this Commandment Teach ¥ That we ought to fear and 
love God above all things, and to put our trust in him only. 

The Second Commandment. 

Thou shalt not take the name of the Lord thy God in vain : for the 
Lord will not hold him guiltless that taketh his name in vain. 

What doth this Commandment teach ? That we ought to fear and love 
God, and to avoid profane cursing, imprecations, conjurations, lies and 
deceits, by his holy name : and that in ail our wants we must call upon 
that name, worship it, and praise it with thanksgivings. 

The Third Commandment, 
Remember that thou keep holy the Sabbath-day. Six days shalt thou 
labour, and do ail that thouliast to do ; but the seventh day is the Sab- 
bath of the Lord thy God : in it thou shalt do no manner of work, thou, 
and thy son, and thy daughter, thy man-servant, and thy maid-servant, 
thy cattle, and the stranger that is within thy gates. For in six days the 
Lord made heaven and earth, the sea, and all that in them is, and rested 
the seventh day ; wherefore the Lord blessed the seventh day and hal* 
lowed it. 

Mmm2 



468 APPENDIX. 

What doth this Commandment teach ? That we ought to fear and love 
God, and not despise godly preaching or his Word ; but that we account 
it holy, willingly hear and learn it. 

The Fourth Commandment. 

Honour thy father and thy mother, that thy days may be long in the 
land which the Lord thy God giveth thee. 

What doth this Commandment teach ? That we ought to fear and love 
God, and not despise our parents or superiors, neither provoke them 
to anger, but honour them, serve them, reverence them, love and highly 
esteem them. 

The Fifth Commandment, 

Thou shalt do no murder. 

What doth this Commandment teach ? That we ought to fear and love 
God, and not to molest or damage the life of our neighbour, but that we 
assist him and serve him in every want or danger both of soul and body. 

The Sixth Commandment* 

Thou shalt not commit adultery. 

What doth this Commandment teach ? That we ought to fear and love 
God, that we may live modestly and chastely both in word and deed ; and 
that all who are inarmed do love and honour each other. 

The Seventh Commandment. 

Thou shalt not steal. 

What doth this Commandment teach ? That we ought to fear and love 
God, and not to take away from our neighbour his goods or money, or 
obtain them by fraud or bad wares ; but that we labour to preserve his 
Substance, and better his circumstances. 

The Eighth Commandment. 

Thou shalt not bear false witness against thy neighbour. 

What doth this Commandment teach ? That we ought to fear and love 
God, and not to distress, betray, or traduce our neighbour by any false- 
hood, nor bring any infamy upon him ; but that we excuse for him, 
think and speak well of him. and that we receive and interpret all things 
of him in a favourable light. 

The Ninth Commandment. 

Thou shalt not covet thy neighbour's house. 

What doth this Commandment teach f That we ought to fear and love 
God, and not to seize by wicked cunning the inheritance or house of our 
neighbour, and under shadow of right or law annex them to our own ; but 
rather we ought to assist him, that his property may be kept entire. 

The Tenth Commandment. 

Thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, 
nor his ox, nor his ass, nor any thing that is his. 

What doth this Commandment teach ? That we ought to fear and love 
God, so that we do not alienate from our neighbour, or withdraw from him 
his wife, his man-servants, his maid-servants, or his cattle ; but that we 
exhort, urge and admonish them severally with all diligence to discharge 
their duly. 



Appendix. 400 

What saith God generally concerning all these commandments? 
I the Lord thy God am a jealous God, visiting the sins of the fathers upon 
the children, unto the third and fourth generation of them that hate me, 
and shewing mercy unto thousands of them that love me, and keep my 
commandments. 

What do these words mean ? God threateneth punishment to all that 
transgress and violate his commands; we ought therefore to tremble at and 
fear God's wrath, and to do nothing against his commands ; again he also 
promiseth his grace, and all good thing? to all who keep his command- 
ments; therefore we ought to love God and trust in him, and to frame 
^earnestly and diligently our lives always according to his commands. 

N. B. The Editor has put the Commandments as they were in the old hook^ 



II. The Second Head. 



The First Article. 



OF CREATION. 

1 BELIEVE in God the Father Almighty, Maker of heaven and earth. 

What meaneth this Article ? I believe that God hath created me toge- 
ther with all creatures ; that he hath given me a body, a soul, eyes, ears, 
and all my members, reason and all my senses, and these he still preserv- 
ed. Moreover that he plentifully and daily giveth me food and raiment, 
an habitation, wife, children, lands, flocks, and all good things, with all 
the necessaries of life ; that he protecteth me against all dangers, freeth 
and delivereth me from all evils, and he doth all these things out of his 
mere fatherly love and divine goodness and mercy without any desert of 
mine, or any worth ; for all which things I deservedly ought with all my 
might to thank, to praise 5 to worship and obey him. This is most assur- 
edly true. 

The Second Article, 

OF REDEMPTION. 

AND in Jesus Christ his only Son our Lord, who was conceived of the 
Holy Ghost, born of the Virgin Mary, suffered under Pontius Pilate, was 
crucified, dead and buried ; he descended into hell ; the third day he rose 
again from the dead ; he ascended into heaven, and sitteth on the right 
hand of God the Father Almighty ; from thence he shall come to judge the 
quick and the dead. 

What meaneth this Article ? I believe that Jesus Christ the true 



470 APPENDIX. 

God, and also true man born of the Virgin Mary, is my Lord*, who hath 
redeemed me a lost and condemned man, and hath delivered me from all 
sins, from death, and the power of Satan ; not with gold and silver, but 
with his holy and precious blood, and by his innocent sufferings'and death 
that I might be wholly his, and might live under him in his kingdom, 
and serve him in everlasting righteousness, innocency and happiness, in 
like manner as he himself rose from the dead, and liveth and reigned 
for ever and ever. This is most assuredly true; 

The Third Article. 

OF SANCTIFXCATI0N, 

I BELIEVE in the Holy Ghost ; the holy catholic Church ; the com- 
munion of saints ; the forgiveness of sins ; the resurrection of the body, 
and the life everlasting. Amen. 

What meaneth this Article ? I believe that I, by the strength of my 
own reason, can by no means believe in Jesus Christ, or approach or come 
unto him ; but the Holy Ghost through the Gospel hath called me and 
enlightened me with his gifts, sanctified me by a true faith, and has pre- 
served me; even as he is wont to call, to assemble, to enlighten, and to 
sanctify the whole church throughout the world, and to preserve them by 
Jesus Christ in the only true faith ; in which church he daily doth most 
mercifully forgive all sins to me, and all Christians, and in the last day 
will raise us all from the dead, and will give everlasting life to me, and 
to all that truly believe in Christ. This is most assuredly true. 



III. The Third Head. 



Preface. 

OUR Father, who art in Heaven. 

What meaneth these Words ? God lovingly inviteth us, in this little 
pretace, truly to believe in him, that he is our true Father and that we are 
truly his children, so that full of confidence we may more boldly call upon 
his name, even as we see children with a kind of confidence ask any thing 
of their parents. 

The First Petition. 

Hallowed be thy name. 

IVhat meaneth this Petition? The name of God truly is of itself, holy 
but we ask in this petition, that it may be hallowed by us. 

How doththat come to pass ? When the Word of God is taught with 
purity aud sincerity, and we, as becometh children of God, live godly ac- 
cording thereto ; which, that it may be the case, vouchsafe us, O my 
Father, who art in heaven? But whoso teacheth and practiseth it 
otherwise than God's Word teacheth, he profaneth God's name amongst 
us ; forbid this from coming to pass, my heavenly Father I 



APPENDIX, 471 

The Second Petition, 
Thy kingdom come. 

What meaneth this Petition ? The Kingdom of God truly cometh of 
itself without our prayers, but by this petition we pray also, that it may 
come unto us. 

How cometh that to pass ? When the heavenly Father giveth us his 
Holy Spirit, who worketh by his grace so, that we believe his holy Word, 
and live a godly life both in time and eternity. 

The Third Petition. 
Thy will be done in earth as it is in heaven. 

What meaneth this Petition? The good and merciful will of God is 
done even without our prayers, but we ask in this petition, that it may 
be done by us. 

Hop cometh that to pass ? When God breaketh and hindereth every 
evil counsel, will, and attempt, so working that we the less sanctify the 
name of God, and whereby the coming of his kingdom to us is prevented ; 
such is the will of the devil, the world and our own flesh ; but comforteth and 
preserveth us steadily in his word and faith to the end of our life ; this 
is the good and merciful will of God. 

The Fourth Petition, 

Give us this day our daily bread. 

What meaneth this Petition ? God giveth indeed to all daily bread, 
though we ask it not, and that to wicked men ; but we pray in this peti- 
tion, that we may acknowledge this benefit, and so may receive our daily 
bread with thanksgiving. 

What do you mean by daily bread ? I mean by it every thing that be- 
longeth to the want and supply of our life ; that is, meat, drink, clothes, 
dwelling, gardens, lands, flocks, money, wealth, happy marriage, virtuous 
children, faithful servants, upright and just magistrates, peaceful govern- 
ment, wholesome air, quietness, health, modesty, honour, true friends, 
faithful neighbours, and other things of the like kind. 

The Fifth Petition. 

And forgive us our trespasses as we forgive them that trespass against us. 
What meaneth this Petition ? We ask in this prayer, that our hea- 
Tenly Father would not look upon and examine our sins, and reject our 
prayers upon that account ; seeing, we are worthy of none of those things 
which we ask, neither are we able to deserve any thing, but that, he 
would give us all things through his grace and goodness ; because every 
day we sin many times, and deserve only punishment ; and on the other 
hand, that we may heartily forgive whatsoever others have done against 
us, and freely render good for evil. 

The Sixth Petition. 

And lead us not into temptation. 

What meaneth this Petition ? God indeed tempteth no man ; but yet 
we ask, in this petition, that he would keep and preserve us, lest the 
devil, the world, and our own flesh delude and draw us away from the 
true faith, and throw us into superstition, distrust, despair, and other 



472 APPENDIX. 

grievous shis and wickednesses ; and that, if we should be tempted there* 
with even to the highest degree, we still may conquer, and at last tri- 
umph over them. 

The Seventh Petition. 
But deliver us from evil. 

What meaneth this Petition? We beg- in this prayer as it were the, 
whole, that our Heavenly Father would deliver us from all evils and dan- 
gers of body and soul, of goods and of honour ; and that, when the hour 
of death cometh, he would give us a happy departure out of this world, and 
through his gracious goodness would receive us out of this valley of misery 
unto himself in heaven. 

Conclusion. 

For thine is the kingdom, and the power, and the glory, for ever and 
tver, Amen. 

What is the meaning of this Word, Amen. Amen, meaneth assuredly, 
namely, that 1 am sure that petitions of this kind are accepted by my 
Heavenly Father, and heard by him, because he hath commanded us, that 
we should pray after this manner, and hath promised that he will hear us.. 
Amen, Amen : that is, truly, certainly, so be it. 



LUTHER S 

DAILY MANUAL. 



When you rise in the morning, say devoutly : 

IN the name of the Father, and of the Son, and of the Holy Ghost. 
Amen. 

Then say the Creed and the Lord's prayer and the following collect : 
I thank thee, O my Heavenly Father, by Jesus Christ, thy well-beloved 
Son, our Lord, that thou hast kept and preserved me this night from all 
evils and dangers ; and I beseech thee, that thou wouldst forgive me all 
my sins, wherein I have offended thee, and preserve me this day from sin, 
and keep me from all evils, that all my actions and so my whole life may 
please thee. For 1 commend myself, my body and soul, and all things, 
into thy hands ; let thy holy angels be ever with me, to preserve me from 
the power of darkness. Amen. 

Afterwards cheerfully go to the employment of your calling, and sing ac- 
cording to time and opportunity a psalm or hymn, whereby your heart 
may be still more lifted up to God. 

In like manner, at evening, when you go to rest, say devoutly : 
In the name of the Father, and of the Son, and of the Holy Ghost. 
Amen. 

Then say the Creed, the Lord's Prayer and the following collect : 
I thank thee, O my Heavenly Father, by Jesus Christ thy well-beloved 
Son, that thou out Of free mercy and goodness hast kept and preserved 
me this day. And I beseech thee> that thou wouldst forgive me all my 



APPENDIX'. 473 

*ins,'which I have committed and wherein I have offended thee, and that 
thou wilt this night by thy grace mercifully preserve me, for 1 commend 
myself, my body and soul, and all things into thy hands. Let thy holy 
angel be ever with me, to preserve me from the power of darkness, 
Amen. 

And then go calmly and quietly to rest. 



GRACE BEFORE MEAT 



Ps. exlv. 15, 10, 

THE eyes of all wait upon thee, Lord i and thou givest them their 
fneat in due season. 

Thou openest thine hand, and satisfiest the desire of every living thing. 

" Glory be to the Father, and to the Son, and to the Holy Ghost." 

" As it was in the beginning, is now and ever shall be world without end. 
Amen." 

Then say the Lord's prayer, adding : 

O Lord, our Heavenly Father, bless us and these thy gifts, which we 
reoeive out of thy great bounty through Jesus Christ, thy dear Son, our 
Lord. Amen. 

GRACE AFTER MEAT. 



Ps. cxxxvi. 1. cxlvii. 8, 11. 

O GIVE thanks unto the Lord, for he is good : for his mercy endureth 
for ever, 

He giveth to the beast his food, and to the young ravens, which cry. 

He delighteth not in the strength of the horse : he a taketh not pleasure 
'in the legs of a man. 

The Lord taketh pleasure in them that fear him, in those that hope 
in his mercy. 

" Glory he to the Father," &c. Then say the Lord's Prayer, adding : 

We thank thee, O Lord God our Heavenly Father, through Jesus Christ, 
our Lord, for all thy gifts and benefits, who Uveth and reigneth for ever 
and ever. Amen. 



RELATIVE DUTIES 

EXPRESSED IN SCRIPTURE WORDS. 

BY LUTHER. 

1. Clergy* — A Bishop must be blameless, the husband of one wife, vi- 
gilant, sober, of good behaviour, given to hospitality, apt to teach, not 
given to wine, no striker, not greedy of filthy lucre, but patient, not a 
brawler, not covetous, one that ruleth well his own house, having his chil- 
dren in subjection with all gravity, not a novice, holding fast the faithful 
word, as he hath been taught, that he may be able by sound doctrine both 
to txhort and convince the gainsayers. 1 Tim. iii. 2. 6. Tit. i. 9, 

N N H 



.474 APPENDIX, 

2. People. — The Lord hath ordained, that they, which preach the Gc$* 
pel, should live of the Gospel. 1 Cor. ix. 14. comp. Luke x. 7. 

Let him that is taught in the word, communicate unto him that teach- 
eth, in all good things. Be not deceived, God is not mocked. Gal vi. 6, 7. 

We beseech you, brethren, to know them which labour among you, and 
are over you in the Lord, and admonish you ; and to esteem them very 
highly in love, for their works sake ; and be at peace among yourselves, 
1 Thess. v. 13. comp. 1. Tim. v. 17. 

Obey them that have the rule over you, and submit yourselves, for they 
watch for your souls, as they that must give account, that they may do it 
with joy, and not with grief, for that is unprofitable for you. Heb. xiii. 17. 

3. Magistrates — Let every soul be subject unto the higher powers ; for 
there is no power but of God ; the powers that be, are ordained of God: 
Whosoever therefore resisteth the power, resisteth the ordinance of God ; 
and they that resist, shall receive to themselves damnation. For he bear- 
eth not the sword in vain, for he is the minister of God, a revenger to exe- 
cute wrath upon him that doeth evil. Rom. xiii. 1, 2, 4. comp. 
Ps.lxxxiiS, 4. Ps.ci. 6,8. 

4- Subjects. — Render unto Caesar the things which are Caesar's, and 
unto God the things that are God's. Matth.xxiu 21. 

Wherefore you must needs be subject, not only for wrath, but also for 
conscience sake. For, for this cause pay you tribute also : for they are 
God's ministers, attending continually upon this very thing* Render to 
all their dues ; tribute to whom tribute is due, custom to whom custom, 
fear to whom fear, honour to whom honour. Rom. xiii, 5, 6, 7. 

I exhort therefore, that, first of all, supplications, prayers, intercessions, 
and giving of thanks be made for all men, for Kings, and for all that are in 
authority; that we may lead a quiet and peaceable life in all godliness 
and honesty, for this is good and acceptable in the sight of God our 
Saviour. ITini. ii. 1, 2, 3, 

Submit yourselves to every ordinance of man for the Lord's sake, whe-~ 
ther it be to the King as supreme, or unto governors, as unto them that are 
sent by him for the punishment of evil doers, and for the praise of them 
that do well. 1 Peter, ii. 13, 14. comp. Tit. iii. 1. 

5. Husbands, — Husbands, dwell with your wives according to know* 
ledge, giving honour unto the wife as unto the weaker vessel, and as being 
heirs together of the grace of life, that your prayers be not hindered* 
.1 Pet, iii. 7. 

Husbands, love your wives, even as Christ also loved the church. Eph, 
t. 25. And be not bitter against them. Col. iii. 19. 

6. Wives*— Wives, submit yourselves unto your own husbands, as unto 
the Lord, Ephes. ?, 22. even as Sarah obeyed Abraham, calling him 
Lord; whose daughters ye are as long as ye do well, and are not afrai4 
with any amazement. 1 Pet. iii, 6. 

7. Parents. — Fathers, provoke not your children to anger, lest they be 
discouraged. Col. iii. 21. But bring them up in the nurture and admo- 
nition of the Lord. Eph. vi. 4, 

8. Children, — Children, obey your parents in the Lord ; for this is 
right. Honour thy father and mother, which is the first commandment 
with promise ; that it may be well with thee, and that thou mayest live 
longoii the earth. Ephes vi. 1, 3. 

9. Householders. — Masters, forbear threatening, knowing that your 
Master also is in heaven ; neither is there respect of persons with him. 
JEph. vi. 9. comp. Col. iv. 1. Deut. xxiv. 14. 

10. Man-servants* Maid-servants* and Work-folks j—S&rv&ntii b* 



appendix* 475 

obedient to them that are your masters, aceording to the flesh, with fear 
and trembling, in singleness of your heart as unto Christ. Not with eye- 
service, as men-pleasers, but as the servants of Christ, doing- the will of 
God from the heart ; with good-will doing service as to the Lord, and not 
to men ; knowing that whatsoever good thing any man doeth, the same 
shall he receive of the Lord, whether he be boud or free. Eph. vi. 5, 8. 
comp. Tit. ii. 9, 10. 1 Tim. vi.2. 

11. Youth of both Sexes. — Younger, submit yourselves unto the 
•elder ; for God resisteth the proud, and giveth grace to the humble. 
1 Peter, v. 5. comp. Prov. xii. 1. EccU ix. 1. Prov. xxiv. 14. Luke 
ii. 52. 

12. Old Men. — Bid the aged men to be sober, grave, temperate, sound 
in faith, in charity, in patience. Tit. ii. 2. 

13 Old Women. — Bid the aged women that they be in behaviour as be- 
cometh holiness; not false accusers, not given to much wine; teachers of 
good things, that they may teach the young women to be sober, to love 
their husbands, to love their children, to be discreet, chaste, keepers at 
home, good, obedient to their own husbands, that the word of God be 
not blasphemed. Tit.ii. 3. 5. 

14. Widows. — She that is a widow indeed, and desolate, trusteth in 
God, and continueth in supplications, and prayers night and day. But she 
that liveth in pleasure is dead while she liveth. 1 Tim. v. 5. 

15. General Duties. — Thou shalt love thy neighbour as thyself. All 
the other commandments are briefly comprehended in this. Rom. 13, 9. 
And continue instant in prayers for all men. 1 Tim. ii. 1. comp. Philip, 
iy. 8, 9. 

Let each with diligence his duty know, 
And in that dwelling happiness shall flow, 



GENERAL CONFESSION. 

ALMIGHTY and most merciful Father ; we have erred and strayed 
Jronrthy ways like lost sheep; we have followed too much the devices 
and desires of our own hearts; we have offended against thy holy laws ; 
we have left undone those things which we ought to have done, and have 
done those things which we ought not to have done ; and there is no health 
in us. But thou, O Lord, have mercy upon us miserable offenders. Spare 
thou them, God, which confess their faults. Restore thou them that 
are penitent. According to thy promises declared unto mankind in Christ 
Jesus our Lord. And grant, most merciful Father, for his sake, 
that we may hereafter live a godly, righteous, and sober life, to the glory 
of thy holy name. Amen. 

ANOTHER. 
ALMIGHTY, everlasting God, merciful Father- in Christ Jesus, I, a 
poor, miserable sinner, confess unto thee all my sins and iniquities, where- 
in soever I have offended thee, and deserved thy punishment in time and in 
eternity. But 1 sincerely mourn for, and repent of all my sins. And I 
beseech thee by thine infinite mercy, and by the innocent and painful 
sufferings and death of thy dear Son Jesus Christ, to be gracious and mer- 
ciful unto me a miserable offender, and graciously to grant the powerful 
assistance of thy Holy Spirit to amend my life. Amen. 



476 APPENDIX. 

BAPTISMAL VOW. 

I RENOUNCE the devil, and all his works, the vain pomp and glory 
of the world ; and 1 devote myself to thee, the Triune God, the Father, 
the Son, and the Holy Ghost, to continue in true faith and obedience until 
my life's end. 



Of Luther's Comfortable Prayer which he made at his last End, 

ALMIGHTY, everlasting, merciful Lord God, Father of our loving 
Lord Jesus Christ, I certainly know that all which thou hast said, the 
same thou art able to keep and perform : thou canst not lie, thy word is 
true ; in the beginning thou promised me thy only begotten Son Jesus 
Christ, the same is come, and hath delivered me from the devil, death, 
hell, and sin ; and for more security, out of thy gracious will, there are 
presented unto me, the holy Sacraments, the Baptism, and the Lord's 
Supper. I have made use of them, have received them, and stedfastly in 
faith I have relied upon thy Word. Wherefore, I make no doubt at all, 
but that I am secured and delivered from the devil, death, hell, and sin. 
Is this my hour and thy divine will and pleasure, so am I willing from 
hence to depart in joy and peace according to thy word, and will go into 
thy bosom. 



Jrlnta* 



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J. Baiter, Printer, Ltwti, 



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